Translated from Telugu by
SAI BANGARU CENTRE
JD-17/3, Gupta Colony, Khirki Extension
Malviya Nagar, New Delhi –110 017 (India)
Phone : 91-11-26674258 / 26675386
CONTENTS
Divine Message
Prayer
At the Lord's Lotus Feet
Pedda Bottu
How This Vratha Kalpam Took Shape
PART I
Dedication
A Submission
Sri Sathya Sai Vratha Kalpam
Pooja Praarambham
Atha Ganapathi Pooja
Atha Sri Sathya Sai Pooja
Dhyaanam
Atha Anga Poojaam Cha Karishye
Atha Ashtothara Pooja
Praarthana
PART II
Sri Sathya Sai Vratha Katha
Chapter 1 Leela Kaanda
Chapter 2 Mahima Kaanda
Chapter 3 Raksha Kaanda
Chapter 4 Aadhyathmika Siksha Kaanda
Chapter 5 Bodha Kaanda
PART III
Mahaa Naivedyam
Aarathi
Swasthi
Udvaasana
Mandapa Daanam
PART IV(Annexes)
I. Purusha Sooktham
II. Manthra Pushpam
III. Guidance
DIVINE MESSAGE
Sri Sathya Sai Vratha Kalpam is a very
admirable effort and this would be a treat
for the devotees. In times to come, it would
be a Bible for the devotees for Thursdays,
especially for those who know English only.
- Sri Sathya Sai Baba
PRAYER
Om Sri Sai, Ganesaaya Namah
Om Sri Sai, Brahmadevaaya Namah
Om Sri Sai, Vishnudevaaya Namah
Om Sri Sai, Maheswaraaya Namah
Om Sri Sai, Dattatreyaaya Namah
AT THE LORD'S LOTUS FEET
There are a thousand ways to hail the Glory of Sri Sathya Sai Avatar. There are songs and slokas to extol the Sai Lord of Love and Leelas. There are prayers and poojas to intone Sai Gita, invite Sai Spirit and invoke Sai Mercy.
As Sadhaks of the Sai Bangaru Centre, it is our treasured privilege to be instrumental in disseminating the Divine information on the Procedure of Worship of Sri Sathya Sai Baba, much on the lines of the age-old Sathya Narayana Vratham. A great soul and an ardent devotee of both Sri Shirdi Sai Baba and Sri Sathya Sai Baba, Srimathi G. Sarada Devi, endearingly known as "Pedda Bottu", had authored Sri Sathya Sai Vratha Kalpam containing the procedure of Pooja and five stories of Bhagavan Sri Sathya Sai Baba.
As the authoress herself mentioned, Swami desired that the whole thing should be made simple so that devotees would be able to perform it with ease.
After she completed the manuscript, she did not inform Swami about it. But to her utter surprise she found one day that it was touched up in different places by the unmistakable hand of Swami. In fact the conviction of the authoress that Swami would grant protection to those devotees who perform the Vratham was amplified by Him. He wrote that Swami would grant them fulfilment of their hearts' desires and take complete care of them at all times and with immense Love.
It is hoped that the devotees will take advantage of the holy book and perform the Pooja with pure hearts and Divine Love and be thus entitled to Swami's Grace and Protection.
We have initiated plans to translate the Vratha Kalpam into some Indian and foreign languages, besides English. We also propose to bring out audio-casettes to help the devotees to conform to the correct pronunciation of Sanskrit words.
The English translation of the holy book has been rendered smooth by the Sai Lord, His chosen instrument being a gifted writer and a Sai enthusiast-devotee, Sri M.S.B. Prasad. Sri Prasad had experienced thrills and bliss in the sadhanic role assigned to him and we in the Centre are proud of his contribution. We are most indebted to him.
Srimathi Molly Thomas has shown exemplary Sraddha (dedication) and Saburi (patience) in undertaking the computer work. We are grateful to her.
We humbly dedicate the holy book to the Lotus Feet of our beloved Bhagavan Sri Sathya Sai Baba.
Sri Sathya Sai Baba gave his most ardent devotee, Srimathi Gali Sarada Devi, the name of 'Pedda Bottu' as a term of endearment. It means 'Big Bindi', as she was conspicuous by the unusually large kumkum (vermilion) mark she wore on her forehead. She was born on 8.8.1888 in an extremely wealthy family of surname: Manthripragada, of Hyderabad (Andhra Pradesh). Traditionally the family were dedicated worshippers of Lord Narasimha, the man-lion avatar of Sri Mahavishnu; but they were also devotees of Sri Shirdi Sai Baba. For three generations the family had no female offspring. Soon after they obtained Sri Sai's benediction, a female baby was born; she was named Sarada Devi, after the presiding deity of Shringeri Peetham (Karnataka), as directed by Baba himself. She later changed her surname to Gali when she got married.
The baby was orphaned soon. Her mother died when she was but 9 months old; and a year later her father retired to Shringeri and embraced sannyas (renunciation). The eldest of her six paternal uncles and his wife (whom she called her father and mother) brought her up, though in that family of 150 members, to say nothing of 50 servitors, the varaprasad of Sri Shirdi Baba received love, care and attention in ample measure.
The little girl grew up in an environment of traditional learning in Sanskrit and Telugu, coupled with regular worship, purity, truthfulness and ever-pervading awareness of the proximate and strong presence of the family deity. Spiritual visions and experiences commenced even at the tender age of five.
Ever since her father had retired to Shringeri, the family was keenly desirous of inviting the Sankaracharya of Shringeri to their home but the sage was unwilling to make the journey. A yogi appeared in Sarada Devi's dream and instructed her what to do to get round the problem. He also blessed her and foretold that one day she would reach him, and that his name was Chandra Yogi.
When in due course the Sankaracharya did visit their home, the little girl was presented to him. Her respectful demeanour, intelligence and ability to answer him in Sanskrit impressed him. He observed, "This child is blessed with good bhakthi. She is destined to master six languages and to come across many yogis, saints and exalted souls in her life.Turning away from worldly concerns, she will attain salvation through worship of God's avatars". In later life, she did master six languages - Telugu, Sanskrit, Hindi, Kannada, Tamil and Marathi. Needless to add, the other predictions too proved to be equally correct.
When she was hardly six, the family made a pilgrimage to the Himalayan shrine of Badarinath. On the way, at the foot of a tree, she found a four-inch golden idol of Balagopala. That night Lord Narasimha appeared in her father's dream and directed him to initiate the child in Balagopala Manthram and worship. After two years of ritual worship, she began experiencing spiritual occurrences. A few months later she discovered her ability to write inspired poetry in Telugu as well as Sanskrit. Formal schooling stopped in her eighth year but she continued with the worship of her Gopi.
Sarada Devi was married as soon as the family returned from Badarinath; and in her twelfth year she went to live with her husband. Her parents gave her plenty of land, gold and silver befitting their high status. As her husband's people were living in a tiny village, to avoid the hardship of life there, Sarada Devi was given a big house in the nearby Rajahmundry town on the banks of the Godavari. All of them including the couple settled down in the town. But her marital life, so auspiciously begun, soon turned sour. She bore six male children in as many years but all of them died before reaching five. The husband, although a gifted musician, was a profligate. On false pretexts he cheated her of her property. To crown it all, he secretly negotiated for a second marriage. When the terrible news reached Sarada Devi's ears two or three days before the marriage day, she decided to put a bold face on it lest her parents should feel humiliated and disgraced if she publicised the tragedy. Times then were such that if a girl, though innocent, was unfairly deserted by her husband, her parental home felt besmirched. Besides, there was no divorce in those days. Poor Sarada Devi's conjugal life thus ended when she was just about eighteen. She took to wearing ochre clothes, the time-honoured garb of a sannyasini. She was penniless, homeless and husbandless - but she was rich in her bhakthi of her dear Gopi and dogged perseverance in her spiritual journey.
Intent on social service, young Sarada Devi took to teaching little school-going children. For some time she ran a music school of her own. In later years, she ran an orphanage too. She wrote several books of poetry, social dramas and songs. She was giving Harikatha performances to raise money for her orphanage. In the midst of all these activities, she was regularly visiting Shirdi. She was witness to innumerable leelas and mahimas of Sri Shirdi Sai Baba there, whom she was constantly pestering to give her some Manthram to help her in her spiritual quest. He was somehow or the other putting her off, appearing on occasions to be angry too. Sometime in 1918 an interesting event happened. One day she fell on Baba's feet begging him once again for Manthram. Apparently vexed with her insistence, he angrily turned on her kicking her in her chest. Deeply hurt, she went out, denied herself food and slept that night in the open ground under a tree. Late in the night, the ever-merciful Baba approached her and gently pacified her with soothing words. He then led her to an adjoining garden. He knew that she had no food. He stretched his right hand up and uttering "Allah Malik" (God is the Master) materialised a couple of puris and a bit of khoya to go with them. When he gave them to her to eat, she said she would go and fetch some water. He said there was no need for her to go anywhere and materialised a tiny pot of water in the same manner as he had produced food earlier. After she had her meal, in pleasing tones he spoke, "Look, my child. I will come back again in Andhra with this same name of Sai Baba. You will then come to me, enjoy my close company and attain happiness. You are well past the need for any Manthram". He added, "None of these devotees will be there to witness my second coming. Only you will do so." Soon thereafter on the Dusserah day of 1918, Sri Shirdi Sai Baba merged in the Infinite.
The news was a shattering blow to Sarada Devi who felt utterly lost. She very much needed a guru to teach and direct her towards spiritual progress. About twelve years earlier she had heard of a great Sage living somewhere in the Dwaraka hills near Ujjain Onkaara Kshethram (Madhya Pradesh). Now, in her desperate yearning, she left home and relatives behind and headed for him. After going through great privation, she succeeded in reaching him. She also found that Chandra Yogi who had appeared in her dream in her childhood and advised her about the Shringeri pontiff's visit. The Sage, who had already seventy sishyas receiving spiritual instruction from him, admitted Sarada Devi to the order. He gave her the name of Radha. In due course, she received Maha Thaaraka Manthram from the guru; she heard his daily discourses and practised spiritual disciplines and austerities and dhyan under his guidance. After six years of that blissful life, she was directed by the master to return home. She was destined, he told her, to accomplish many things in the outer world.
It was now 1940 and Sarada Devi happened to go to Uravakonda. There, in the house of a relative, she saw a youngster called Sathyam who used to come to that house often for playing. She spoke to him a little but was not particularly impressed. Later, she would recall that his hair was very kinky, that he would stand before a mirror combing it over and over again before leaving for school!
A couple of years later she met Sathyam again. This time she saw a tremendous change in him. There was around him much activity and excitement; people were flocking to him with flowers and fruits and eatables; he was encouraging them to do bhajan; if someone did a wrong thing he was openly admonishing him. He noticed her and said, "When I told you then, you did not pay heed to my word. You forgot it altogether but have again come to me now. I will proceed to Puttaparthi. Follow me there and I will tell you everything." He was just 16 years old; she was a staid fifty-four. It was now almost a quarter of a century since Shirdi Sai had foretold that he would be reborn in Andhra as Sai Baba and that he would then summon her to his presence. Could this boy, hardly out of his teens, be the Bhagavan of Shirdi re-incarnated? Should she repose complete trust in him and follow him faithfully and unquestioningly as she had done with Shirdi Baba? She was not quite sure and indecision persisted.
They met next in 1943 in Puttaparthi. In the meantime, he had revealed his avatar and came to be known as Sri Sathya Sai Baba. She was convinced by now that this was surely Sri Shirdi Baba himself re-incarnated as promised to her in 1918. She had long and close association with Sri Shirdi Baba, served him with all her heart, witnessed and also heard of his leelas and mahimas. She was his spiritual child; he used to call her affectionately "My daughter" and "My Gori (fair- skinned)." Now she was astonished to observe that Sri Sathya Sai's lips, nose, the manner in which he gesticulated and many other nuances bore an uncanny resemblance to those of the earlier avatar she had known so well. She could declare with absolute certainty that despite outward differences in their physical appearance, the innate powers (Athma Sakthis) of the two avatars were identical.
Her long search for the Master, often heart-breaking, as her poems reveal, was at last over. For a few years she visited Puttaparthi off and on. But later she made it her permanent abode - quite literally and figuratively at her Master's Lotus Feet. Soon she came to be known as Pedda Bottu. One of the special tasks she undertook was to cover and decorate with flowers the footpath leading to the bhajan venue at Prasanthi Nilayam. She would collect baskets of flowers of every hue and spread the blossoms thick on the ground in tasteful designs so that her beloved Sai Bhagavan would gracefully tread on them on his way to the venue. And, as she so fondly recorded, the soft flowers would scarcely show that they had ever been trodden upon after he walked over them!
Pedda Bottu wrote many books in prose and poetry in praise of Sri Sathya Sai Baba. She composed the present Vratha Kalpam, which was touched up by the Lord Himself in His own Divine Hand! And she also wrote her autobiography in 1984 at the ripe old age of 96 years. Simple in language but powerful in its impact on the reader, it is an extra-ordinarily compelling book - a bridge between the seen and the great unseen. It does full justice to the multi-coloured, kaleidoscopic, yet single-minded progress of Pedda Bottu's soul towards merger with Sathchidaananda Parabrahma.
"....First of all, I had no intention of writing this Vratha Kalpam, Then I happened to come across a Vratha Kalpam in respect of the past avatar of Sri Shirdi Sai. It occurred to me that if there could be a Vratha Kalpam for an avatar long past, it should be more appropriate to have one for the living avatar who is currently captivating and fascinating the whole world....
When I made up my mind to write this I was staying with Dr. Saraswati in Amalapuram. Swami appeared to me in a dream and proffered a few directions in this regard. At that time I was planning to follow the pattern of the popular Sri Sathya Narayana Vratha Kalpam, begin Sri Sathya Sai Vratha Kalpam with Nava Graha Sthaapana, etc. In my dream Swami asked me why I was thinking of writing on those lines. I replied, "I know no other way. Kindly guide me and I will follow". Gesticulating with his hands in his characteristic way, Swami told me to make the whole thing simple, commence with Ganapathi Pooja, follow it up with his own Pooja and conclude with the Katha (story) Section. This book is thus patterned on the lines indicated by Swami.
The Katha Section of Sri Sathya Narayana Vratha Kalpam comprises stories of five devotees. Which five devotees should I select for my book? In my dream I had forgotten to seek Swami's directions in this regard. So I placed my problem before Sri Kasturi and sought his help. He said, "Whose stories will you pick up? This may lead to unpleasantness all around. Let me think over it". That night Swami appeared in my dream and said, "You stupid, do you think that I have but a mere five devotees only? There are lakhs of them. If you pick up any five individuals, the others will be after you. Choosing a time when I am away, they will twist your neck and throw your body in the Chithraavathi river. Don't pick up any particular individual's story; write only mine own". That settled my problem.
Next day, I was mulling over the appropriate shape to be given to the Katha Section and how to apportion it into five chapters. In Sathyam, Sivam, Sundaram (Swami's life story) Swami had declared that in the first 16 years he would display his leelas, in the next 16 his mahimas and thereafter he would deliver his message and exhortations (upadesh) and carry out his divine programme. To my great relief, that came to my mind and offered me a clear-cut plan of action. The Katha Section thus fell into a logical and beautiful sequence; the first chapter is Leela Kaanda, the second Mahima Kaanda, the third Raksha Kaanda, the fourth Siksha Kaanda, the fifth and final one Bodha Kaanda. My path was clear and I completed the book on those lines. The finished manuscript I kept in my box.
Then a strange thing happened. When I opened the book one day I found that numerous additions and alterations were made in red ink. They were all in the unmistakable hand of Swami himself. For instance, wherever I had used the words, "Sarva Devathaa Swaroopa", they were altered in beautiful script in red, to read, "Sarva Devathaatheetha Swaroopa". Similarly, where I had written that "led by him groups of children would go round the village singing devotional songs and bhajans", it was amended to read, "go round the village, street by street, singing devotional songs and bhajans". Elsewhere, he added in clear and beautiful hand that "Dharma is eternal and immutable", I found that the entire text had been gone through and amended by Swami. Unbelievable as it may appear to readers, it is indeed the simple, plain truth. What more is needed by way of proof to declare that Sri Sathya Sai Vratha Kalpam, as it now stands, has the full approval of Swami? At the end, in Swasthi, I had written that those who performed this Vratham would be rewarded with Swami's protection. Swami amplified it saying that Swami would grant them fulfilment of their hearts' desires and take complete care of them at all times and with immense love.
I must add here that I had never informed Swami that I had completed this book nor did I give him the manuscript.
Astonished at what I found, I mentioned it to Sri Kasturi. He remarked, "Centuries ago, when Saint-composer Pothana was translating the epic Maha Bhagavatham from Sanskrit to Telugu, Sri Rama himself, it is said, contributed to his text. Blessed are you. Please safeguard your manuscript". I have accordingly kept it in safe custody ......"
- Extracts from the Autobiography of Pedda Bottu (Smt. Gali Sarada Devi) Prasanthi Nilayam, 1985
Who is that Parandhaama, whose unparalleled Sakthi
showers Bliss around the worlds
Who is that Supreme Being, whose unparalleled Mahima
melts the stony hearts
Who is that Ocean of Mercy, whose unparalleled Prema
binds the Continents with devotion
Who is that Parameswara whose unparalleled Deeds
effulge as the glory of the Universe.
That is the Lord of Parthi, the Timeless Brahma
My heart ever his abode, Sathchidaananda Moorthy.
At his Lotus Feet my fevered brow I lay
Beg for benediction, a thousand ways I pray.
Countless poems, essays had I composed
In your praise, my Master,
With heart overflowing, imagination glowing.
Here's now your own story beatific
Glorious, ennobling, divine.
"Sathya Sai Vratha Kalpam"
For you with all my soul have I penned, my Lord;
May your merciful eye protect, till eternity
One and all who read it wherever they be.
Poorna Brahma, the Sanathana Supreme
With no beginning or end;
Endless your names, answereth thou every call and cry
Embodiment of every God, total and all pervading.
Oh, Lord Eternal, God of Parthi
Ever seated in the lotus of my heart, to you
I dedicate this dainty flower of exquisite hue.
May Sathya, Dharma, Santhi, Prema
Your Divine lips ever and ever sing, to adorn, to glorify.
A SUBMISSION
Respected friends! At last, our lives have certainly attained fulfilment. We are extremely fortunate. Parandhaama Sathchidaananda Moorthy, who cannot be reached even after long years of yogic austerities or the most rigorous dhyana, has taken human form and we are all able to see him moving in our midst in flesh and blood. We are able to meet him, touch him and talk to him in living person; we hear his edifying speeches and discourses. This, truly, is the greatest good fortune of our countrymen. There can be no happier event, indeed there is none, one can ask for.
A number of people have personally come into contact with Sri Sai Bhagavan and realised his identity with Paramathma, the Supreme Being. Many of them have been writing books enumerating their individual divine experiences, and recording their admiration and love for Sri Sai. I too have written some books about his divine life. But I believe that this particular book is singularly valuable. This is by no means merely my belief but a matter of actual fact.
We come across innumerable devotional books written by learned persons in the form of stories, puranas and vrathams in praise of that Parandhaama, who is, however, not visible to our physical eyes. We read those great works of devotion and derive spiritual satisfaction. Notable among such works is Sri Sathya Narayana Vratha Kalpam, a book of worship, available all over India in every major language.
Lord Sri Sathya Narayana is the presiding deity of the sacred temple standing on a hill in Annavaram, a town in Andhra Pradesh. This deity is celebrated for his readiness to grant every boon and every desire of his devotees; and lakhs of pilgrims throng to Annavaram every year. It is a wonderful spectacle to see hundreds of worshippers sitting peacefully on the ground in long orderly rows and ranks, and simultaneously performing the rites of the Vratham with ardent devotion.
The point I beg to submit is that the mahimas and powers of granting boons to lakhs of people are integral to the image, the idol, the representation of Sri Sathya Narayana Swami. On the other hand, what we are witnessing in Sri Sai is that Supreme Being come down to us in person. He is physically moving among us, talking to his countless devotees, fulfilling their varied desires, directing them into ways and methods by which to attain their individual salvation. I need not attempt to describe the boundless divine sakthi of Sri Sathya Sai Parabrahma. Those who have seen it with their own eyes or experienced it personally can vouch for it.
I must here refer to a true and extraordinary fact. I dare say this is a secret which ordinary people may never have even suspected. Devotees who throng to Sri Sai or persons who repose unswerving faith in him, no matter whether they reside close to him or far away, as and when their time comes, depart from life peacefully in total repose. They suffer no death pangs or struggle or physical agony as is common with most persons. Release of the soul from the mortal coil takes place in a flicker - here one moment and gone the next. This is a wonderful phenomenon witnessed not only by me but by every devotee resident here. I can assert from housestops that this unusual phenomenon is undoubtedly due to the mahima of our Sri Sai Rama Parabrahma.
The leelas, mahimas and celestial powers (sakthis) of this all merciful Sathchidaananda Moorthy are unbounded, unceasing and astonishing. I do not possess the capacity to describe every one of them. So, I thought of taking recourse to the simple form of a Vratham, which may bring out in a nutshell the sacred life story of Sri Sai and the immense spiritual significance of his avatar in human form. I sincerely believe that it all happened only at the instance of the Lord Himself. There is no room for doubt that He was at the root of that tiny flash of thought, which led in due course to this book's birth.
In the normal course, devotees worship Sri Sai Bhagavan in their own way, do dhyan to the best of their ability and obtain fulfilment of their desires. If these rituals are done in a methodical manner, following the time-honoured framework of a Vratham, the worship is bound to be more satisfying and fruitful. Vratham is a Sanskrit word meaning a holy ritual of worship (pooja) of the Lord. Kalpam, also a Sanskrit word, means a prescribed procedure, a step-by-step order which the devotee follows while performing the Vratham.
Why do devotees go through this Vratham and what exactly is its significance?
Simply stated, worship (pooja) is : rendering obeisance to that Supreme Being, the Eternal Ultimate Reality that pervades everywhere and transcends everything. To reach and to merge with that Supreme Being is the spiritual goal of every aspiring soul.
For achieving that goal, great sages of yore devised several spiritual disciplines and austerities. For the benefit of those who are not in a position to undergo those rigours, several holy rituals are also available. One of them is Vratham.
All over India, Sri Sathya Narayana Vratham is performed. The presiding deity, Sri Sathya Narayana, is celebrated for his readiness to grant every boon and fulfil every desire seeking which a devotee performs the Vratham.
Sri Sathya Sai Vratha Kalpam is patterned on the same lines. As is well known, Sri Sathya Sai, as a baby, was named Sathya Narayana; and like that deity he is well known for fulfilling every desire of his devotees. He Himself proclaimed that he would ever protect and grant every wish of his devotees at all times. becomes very convenient for one and all to perform. There is another aspect worthy of note. Sri Sai Bhagavan is the avatar of Parabrahma Sathchidaananda Moorthy, the celestial Supreme Being having no beginning nor end. Therefore I consider that to perform this Vratham in the name of Sri Sathya Sai Bhagavan would amount to worshipping that ultimate Supreme Being.
I beg of all devotees to bless this my modest effort. Let lapses be ignored, and whatever is worthy be accepted. May they all generously give their benediction to this humble sister.
Year : Krodhana Day : Gurupoornima, 2 July 1985,
The lowliest servitor at the Lotus Feet of Sri Sai Bhagavan
Pedda Bottu
SRI SATHYA SAI VRATHA KALPAM
Vratham is a Sanskrit word meaning a holy ritual of worship (pooja) of the Lord. Kalpam, also a Sanskrit word, means a prescribed procedure, a step-by-step order which the devotee follows while performing the Vratham.
Why do devotees go through this Vratham and what exactly is its significance?
Simply stated, worship (pooja) is : rendering obeisance to that Supreme Being, the Eternal Ultimate Reality that pervades everywhere and transcends everything. To reach and to merge with that Supreme Being is the spiritual goal of every aspiring soul.
For achieving that goal, great sages of yore devised several spiritual disciplines and austerities. For the benefit of those who are not in a position to undergo those rigours, several holy rituals are also available. One of them is Vratham.
All over India, Sri Sathya Narayana Vratham is performed. The presiding deity, Sri Sathya Narayana, is celebrated for his readiness to grant every boon and fulfil every desire seeking which a devotee performs the Vratham.
Sri Sathya Sai Vratha Kalpam is patterned on the same lines. As is well known, Sri Sathya Sai, as a baby, was named Sathya Narayana; and like that deity he is well known for fulfilling every desire of his devotees. He Himself proclaimed that he would ever protect and grant every wish of his devotees at all times.
The spot selected for the pooja should be properly cleaned for the event. In the four corners and in the centre, lotus designs should be made with powdered rice. If a mandapam (readymade base, wooden framework) is available, it may be put up. At the four corners of the base four banana plants should be positioned. A wooden plank (peetham) of appropriate size should be washed clean with water, wiped dry and then placed in the pooja spot in the midst of the four banana plants. A new piece of cloth should be folded and arranged on the wooden peetham. Over the cloth, five 'paavs'* of cleaned rice grains should be evenly spread. In the centre thereof, in the rice grains, Pranavam, i.e. OM, should be written with the finger. At the back of the pooja mandapam a picture of Sri Sai Bhagavan, duly decorated with a bindi and flower garlands, should be placed. A round-bellied vessel (or a large-sized tumbler) made of metal should be cleaned properly. Turmeric paste should be applied to its outer surface and vermilion (kumkum bindi) spots should be applied. It should be half-filled with clean, potable water in which five pieces each of dates (khajoor), grapes (draaksha or kismis), almonds (badaam), cashews (kaaju) and crystallised sugar (misri) are to be dropped. A pinch each of turmeric, vermilion, sandalwood paste and a few akshathas should also be dropped into the vessel. Then, small twigs of five kinds of plants should be arranged in the vessel. Each twig should contain five leaves, which are known as pancha pallavas; these can be of mango, banyan, peepul, cotton or bhel varieties. They should be so arranged that they are visible outside the mouth of the vessel. A new blouse piece folded into the form of hollow cone should be placed among the twigs. The point of the cone should be inside the vessel. The hollow base should be upwards. A garland of flowers should be placed around the conically folded blouse piece. A dehusked coconut, after its fibre is removed leaving a small tuft, should be covered with turmeric paste. A dot of vermilion should be applied to look like a bindi. Around the tuft of fibre should be placed a flower garland and another garland should be placed around the neck of the vessel. The coconut so decorated should be placed within the open hollow base of the conically folded blouse piece. After all these decorations are done, the vessel would look like the body of the deity, the coconut the head, the blouse piece the body's upper garment and the bindi, turmeric and garlands constituting the overall make-up. This is called the Kalasam. This fully made up Kalasam should now be placed on the peetham in front of the picture of Sri Sai. Over the letters OM written on the rice spread, a large-sized paan leaf should be placed, over which a small metal figure or idol of Sri Sai should be positioned. In front of that, another paan leaf should be placed, on which a small representation of Ganapathi, made of moistened turmeric powder, should be installed. While performing the Vratham, this Ganapathi should be worshipped first and foremost. Only thereafter should the metal idol, the Kalasam and the picture of Sri Sai should be worshipped.
Coconuts (8), bananas (8), all varieties of flowers, green leaves (like bhel, thulasi, banyan, peepul, mango), turmeric powder, vermilion powder, sandalwood powder, akshathas (rice grains coloured with moistened turmeric), jannivu (sacred thread, made by twisting a cotton sliver with fingers moistened with wet vibhuthi), vasthram (piece of new cloth; or cotton pressed by fingers with the help of moistened turmeric powder to look like small, thin, flat pieces of cloth), camphor, joss-sticks or incense, a lamp with provision for five wicks, spare wicks, paan leaves, betel nuts, panchaamruthams (viz., milk, curd, ghee, honey and sugar or jaggery). A small bronze bell is also required to be rung at the commencement of pooja.
These articles are all essential for performing pooja.
If as many as eight coconuts as listed above are not available two will do; one coconut may be used at the beginning and the other at the end. In between, instead of a coconut, a fruit may be offered. At the end of the pooja, prasadam should be offered. Decorations may be made according to the capacity and taste of the individual devotee; they may be either simple or elaborate. What is of primary importance in performing this Vratham is the depth of faith, dedication and devotion.
COMPONENTS OF PRASADAM
Granulated wheat (sooji or daliya) (five paavs); sugar; raisins (kismis); almonds (badam); cashew (kaaju); ghee (clarified butter). (Sooji is known as cream of wheat; Daliya is broken whole wheat.)
THITHIS (DAYS) SUITABLE FOR VRATHAM
Poornima or Ekaadasi, as convenient.
TIME OF THE DAY FOR VRATHAM
In the afternoon at the time of Pradosham; in the morning at the Brahma Muhoortham.
PLACE OF VRATHAM
The Vratham may be performed in a temple, or any sacred place, or on the bank of a river, or in front of a Thulasi plant, or within the devotee's residence.
Note:
Every person is entitled to perform this Vratham. Husband and wife together, widowers, widows, old persons, unmarried boys and girls may all perform it and receive the Lord's blessings and obtain salvation.
"....First of all, I had no intention of writing this Vratha Kalpam, Then I happened to come across a Vratha Kalpam in respect of the past avatar of Sri Shirdi Sai. It occurred to me that if there could be a Vratha Kalpam for an avatar long past, it should be more appropriate to have one for the living avatar who is currently captivating and fascinating the whole world....
When I made up my mind to write this I was staying with Dr. Saraswati in Amalapuram. Swami appeared to me in a dream and proffered a few directions in this regard. At that time I was planning to follow the pattern of the popular Sri Sathya Narayana Vratha Kalpam, begin Sri Sathya Sai Vratha Kalpam with Nava Graha Sthaapana, etc. In my dream Swami asked me why I was thinking of writing on those lines. I replied, "I know no other way. Kindly guide me and I will follow". Gesticulating with his hands in his characteristic way, Swami told me to make the whole thing simple, commence with Ganapathi Pooja, follow it up with his own Pooja and conclude with the Katha (story) Section. This book is thus patterned on the lines indicated by Swami.
The Katha Section of Sri Sathya Narayana Vratha Kalpam comprises stories of five devotees. Which five devotees should I select for my book? In my dream I had forgotten to seek Swami's directions in this regard. So I placed my problem before Sri Kasturi and sought his help. He said, "Whose stories will you pick up? This may lead to unpleasantness all around. Let me think over it". That night Swami appeared in my dream and said, "You stupid, do you think that I have but a mere five devotees only? There are lakhs of them. If you pick up any five individuals, the others will be after you. Choosing a time when I am away, they will twist your neck and throw your body in the Chithraavathi river. Don't pick up any particular individual's story; write only mine own". That settled my problem.
Next day, I was mulling over the appropriate shape to be given to the Katha Section and how to apportion it into five chapters. In Sathyam, Sivam, Sundaram (Swami's life story) Swami had declared that in the first 16 years he would display his leelas, in the next 16 his mahimas and thereafter he would deliver his message and exhortations (upadesh) and carry out his divine programme. To my great relief, that came to my mind and offered me a clear-cut plan of action. The Katha Section thus fell into a logical and beautiful sequence; the first chapter is Leela Kaanda, the second Mahima Kaanda, the third Raksha Kaanda, the fourth Siksha Kaanda, the fifth and final one Bodha Kaanda. My path was clear and I completed the book on those lines. The finished manuscript I kept in my box.
Then a strange thing happened. When I opened the book one day I found that numerous additions and alterations were made in red ink. They were all in the unmistakable hand of Swami himself. For instance, wherever I had used the words, "Sarva Devathaa Swaroopa", they were altered in beautiful script in red, to read, "Sarva Devathaatheetha Swaroopa". Similarly, where I had written that "led by him groups of children would go round the village singing devotional songs and bhajans", it was amended to read, "go round the village, street by street, singing devotional songs and bhajans". Elsewhere, he added in clear and beautiful hand that "Dharma is eternal and immutable", I found that the entire text had been gone through and amended by Swami. Unbelievable as it may appear to readers, it is indeed the simple, plain truth. What more is needed by way of proof to declare that Sri Sathya Sai Vratha Kalpam, as it now stands, has the full approval of Swami? At the end, in Swasthi, I had written that those who performed this Vratham would be rewarded with Swami's protection. Swami amplified it saying that Swami would grant them fulfilment of their hearts' desires and take complete care of them at all times and with immense love.
I must add here that I had never informed Swami that I had completed this book nor did I give him the manuscript.
Astonished at what I found, I mentioned it to Sri Kasturi. He remarked, "Centuries ago, when Saint-composer Pothana was translating the epic Maha Bhagavatham from Sanskrit to Telugu, Sri Rama himself, it is said, contributed to his text. Blessed are you. Please safeguard your manuscript". I have accordingly kept it in safe custody ......"
- Extracts from the Autobiography of Pedda Bottu (Smt. Gali Sarada Devi) Prasanthi Nilayam, 1985
Who is that Parandhaama, whose unparalleled Sakthi
showers Bliss around the worlds
Who is that Supreme Being, whose unparalleled Mahima
melts the stony hearts
Who is that Ocean of Mercy, whose unparalleled Prema
binds the Continents with devotion
Who is that Parameswara whose unparalleled Deeds
effulge as the glory of the Universe.
That is the Lord of Parthi, the Timeless Brahma
My heart ever his abode, Sathchidaananda Moorthy.
At his Lotus Feet my fevered brow I lay
Beg for benediction, a thousand ways I pray.
Countless poems, essays had I composed
In your praise, my Master,
With heart overflowing, imagination glowing.
Here's now your own story beatific
Glorious, ennobling, divine.
"Sathya Sai Vratha Kalpam"
For you with all my soul have I penned, my Lord;
May your merciful eye protect, till eternity
One and all who read it wherever they be.
Poorna Brahma, the Sanathana Supreme
With no beginning or end;
Endless your names, answereth thou every call and cry
Embodiment of every God, total and all pervading.
Oh, Lord Eternal, God of Parthi
Ever seated in the lotus of my heart, to you
I dedicate this dainty flower of exquisite hue.
May Sathya, Dharma, Santhi, Prema
Your Divine lips ever and ever sing, to adorn, to glorify.
A SUBMISSION
Respected friends! At last, our lives have certainly attained fulfilment. We are extremely fortunate. Parandhaama Sathchidaananda Moorthy, who cannot be reached even after long years of yogic austerities or the most rigorous dhyana, has taken human form and we are all able to see him moving in our midst in flesh and blood. We are able to meet him, touch him and talk to him in living person; we hear his edifying speeches and discourses. This, truly, is the greatest good fortune of our countrymen. There can be no happier event, indeed there is none, one can ask for.
A number of people have personally come into contact with Sri Sai Bhagavan and realised his identity with Paramathma, the Supreme Being. Many of them have been writing books enumerating their individual divine experiences, and recording their admiration and love for Sri Sai. I too have written some books about his divine life. But I believe that this particular book is singularly valuable. This is by no means merely my belief but a matter of actual fact.
We come across innumerable devotional books written by learned persons in the form of stories, puranas and vrathams in praise of that Parandhaama, who is, however, not visible to our physical eyes. We read those great works of devotion and derive spiritual satisfaction. Notable among such works is Sri Sathya Narayana Vratha Kalpam, a book of worship, available all over India in every major language.
Lord Sri Sathya Narayana is the presiding deity of the sacred temple standing on a hill in Annavaram, a town in Andhra Pradesh. This deity is celebrated for his readiness to grant every boon and every desire of his devotees; and lakhs of pilgrims throng to Annavaram every year. It is a wonderful spectacle to see hundreds of worshippers sitting peacefully on the ground in long orderly rows and ranks, and simultaneously performing the rites of the Vratham with ardent devotion.
The point I beg to submit is that the mahimas and powers of granting boons to lakhs of people are integral to the image, the idol, the representation of Sri Sathya Narayana Swami. On the other hand, what we are witnessing in Sri Sai is that Supreme Being come down to us in person. He is physically moving among us, talking to his countless devotees, fulfilling their varied desires, directing them into ways and methods by which to attain their individual salvation. I need not attempt to describe the boundless divine sakthi of Sri Sathya Sai Parabrahma. Those who have seen it with their own eyes or experienced it personally can vouch for it.
I must here refer to a true and extraordinary fact. I dare say this is a secret which ordinary people may never have even suspected. Devotees who throng to Sri Sai or persons who repose unswerving faith in him, no matter whether they reside close to him or far away, as and when their time comes, depart from life peacefully in total repose. They suffer no death pangs or struggle or physical agony as is common with most persons. Release of the soul from the mortal coil takes place in a flicker - here one moment and gone the next. This is a wonderful phenomenon witnessed not only by me but by every devotee resident here. I can assert from housestops that this unusual phenomenon is undoubtedly due to the mahima of our Sri Sai Rama Parabrahma.
The leelas, mahimas and celestial powers (sakthis) of this all merciful Sathchidaananda Moorthy are unbounded, unceasing and astonishing. I do not possess the capacity to describe every one of them. So, I thought of taking recourse to the simple form of a Vratham, which may bring out in a nutshell the sacred life story of Sri Sai and the immense spiritual significance of his avatar in human form. I sincerely believe that it all happened only at the instance of the Lord Himself. There is no room for doubt that He was at the root of that tiny flash of thought, which led in due course to this book's birth.
In the normal course, devotees worship Sri Sai Bhagavan in their own way, do dhyan to the best of their ability and obtain fulfilment of their desires. If these rituals are done in a methodical manner, following the time-honoured framework of a Vratham, the worship is bound to be more satisfying and fruitful. Vratham is a Sanskrit word meaning a holy ritual of worship (pooja) of the Lord. Kalpam, also a Sanskrit word, means a prescribed procedure, a step-by-step order which the devotee follows while performing the Vratham.
Why do devotees go through this Vratham and what exactly is its significance?
Simply stated, worship (pooja) is : rendering obeisance to that Supreme Being, the Eternal Ultimate Reality that pervades everywhere and transcends everything. To reach and to merge with that Supreme Being is the spiritual goal of every aspiring soul.
For achieving that goal, great sages of yore devised several spiritual disciplines and austerities. For the benefit of those who are not in a position to undergo those rigours, several holy rituals are also available. One of them is Vratham.
All over India, Sri Sathya Narayana Vratham is performed. The presiding deity, Sri Sathya Narayana, is celebrated for his readiness to grant every boon and fulfil every desire seeking which a devotee performs the Vratham.
Sri Sathya Sai Vratha Kalpam is patterned on the same lines. As is well known, Sri Sathya Sai, as a baby, was named Sathya Narayana; and like that deity he is well known for fulfilling every desire of his devotees. He Himself proclaimed that he would ever protect and grant every wish of his devotees at all times. becomes very convenient for one and all to perform. There is another aspect worthy of note. Sri Sai Bhagavan is the avatar of Parabrahma Sathchidaananda Moorthy, the celestial Supreme Being having no beginning nor end. Therefore I consider that to perform this Vratham in the name of Sri Sathya Sai Bhagavan would amount to worshipping that ultimate Supreme Being.
I beg of all devotees to bless this my modest effort. Let lapses be ignored, and whatever is worthy be accepted. May they all generously give their benediction to this humble sister.
Year : Krodhana Day : Gurupoornima, 2 July 1985,
The lowliest servitor at the Lotus Feet of Sri Sai Bhagavan
Pedda Bottu
SRI SATHYA SAI VRATHA KALPAM
Vratham is a Sanskrit word meaning a holy ritual of worship (pooja) of the Lord. Kalpam, also a Sanskrit word, means a prescribed procedure, a step-by-step order which the devotee follows while performing the Vratham.
Why do devotees go through this Vratham and what exactly is its significance?
Simply stated, worship (pooja) is : rendering obeisance to that Supreme Being, the Eternal Ultimate Reality that pervades everywhere and transcends everything. To reach and to merge with that Supreme Being is the spiritual goal of every aspiring soul.
For achieving that goal, great sages of yore devised several spiritual disciplines and austerities. For the benefit of those who are not in a position to undergo those rigours, several holy rituals are also available. One of them is Vratham.
All over India, Sri Sathya Narayana Vratham is performed. The presiding deity, Sri Sathya Narayana, is celebrated for his readiness to grant every boon and fulfil every desire seeking which a devotee performs the Vratham.
Sri Sathya Sai Vratha Kalpam is patterned on the same lines. As is well known, Sri Sathya Sai, as a baby, was named Sathya Narayana; and like that deity he is well known for fulfilling every desire of his devotees. He Himself proclaimed that he would ever protect and grant every wish of his devotees at all times.
The spot selected for the pooja should be properly cleaned for the event. In the four corners and in the centre, lotus designs should be made with powdered rice. If a mandapam (readymade base, wooden framework) is available, it may be put up. At the four corners of the base four banana plants should be positioned. A wooden plank (peetham) of appropriate size should be washed clean with water, wiped dry and then placed in the pooja spot in the midst of the four banana plants. A new piece of cloth should be folded and arranged on the wooden peetham. Over the cloth, five 'paavs'* of cleaned rice grains should be evenly spread. In the centre thereof, in the rice grains, Pranavam, i.e. OM, should be written with the finger. At the back of the pooja mandapam a picture of Sri Sai Bhagavan, duly decorated with a bindi and flower garlands, should be placed. A round-bellied vessel (or a large-sized tumbler) made of metal should be cleaned properly. Turmeric paste should be applied to its outer surface and vermilion (kumkum bindi) spots should be applied. It should be half-filled with clean, potable water in which five pieces each of dates (khajoor), grapes (draaksha or kismis), almonds (badaam), cashews (kaaju) and crystallised sugar (misri) are to be dropped. A pinch each of turmeric, vermilion, sandalwood paste and a few akshathas should also be dropped into the vessel. Then, small twigs of five kinds of plants should be arranged in the vessel. Each twig should contain five leaves, which are known as pancha pallavas; these can be of mango, banyan, peepul, cotton or bhel varieties. They should be so arranged that they are visible outside the mouth of the vessel. A new blouse piece folded into the form of hollow cone should be placed among the twigs. The point of the cone should be inside the vessel. The hollow base should be upwards. A garland of flowers should be placed around the conically folded blouse piece. A dehusked coconut, after its fibre is removed leaving a small tuft, should be covered with turmeric paste. A dot of vermilion should be applied to look like a bindi. Around the tuft of fibre should be placed a flower garland and another garland should be placed around the neck of the vessel. The coconut so decorated should be placed within the open hollow base of the conically folded blouse piece. After all these decorations are done, the vessel would look like the body of the deity, the coconut the head, the blouse piece the body's upper garment and the bindi, turmeric and garlands constituting the overall make-up. This is called the Kalasam. This fully made up Kalasam should now be placed on the peetham in front of the picture of Sri Sai. Over the letters OM written on the rice spread, a large-sized paan leaf should be placed, over which a small metal figure or idol of Sri Sai should be positioned. In front of that, another paan leaf should be placed, on which a small representation of Ganapathi, made of moistened turmeric powder, should be installed. While performing the Vratham, this Ganapathi should be worshipped first and foremost. Only thereafter should the metal idol, the Kalasam and the picture of Sri Sai should be worshipped.
Coconuts (8), bananas (8), all varieties of flowers, green leaves (like bhel, thulasi, banyan, peepul, mango), turmeric powder, vermilion powder, sandalwood powder, akshathas (rice grains coloured with moistened turmeric), jannivu (sacred thread, made by twisting a cotton sliver with fingers moistened with wet vibhuthi), vasthram (piece of new cloth; or cotton pressed by fingers with the help of moistened turmeric powder to look like small, thin, flat pieces of cloth), camphor, joss-sticks or incense, a lamp with provision for five wicks, spare wicks, paan leaves, betel nuts, panchaamruthams (viz., milk, curd, ghee, honey and sugar or jaggery). A small bronze bell is also required to be rung at the commencement of pooja.
These articles are all essential for performing pooja.
If as many as eight coconuts as listed above are not available two will do; one coconut may be used at the beginning and the other at the end. In between, instead of a coconut, a fruit may be offered. At the end of the pooja, prasadam should be offered. Decorations may be made according to the capacity and taste of the individual devotee; they may be either simple or elaborate. What is of primary importance in performing this Vratham is the depth of faith, dedication and devotion.
COMPONENTS OF PRASADAM
Granulated wheat (sooji or daliya) (five paavs); sugar; raisins (kismis); almonds (badam); cashew (kaaju); ghee (clarified butter). (Sooji is known as cream of wheat; Daliya is broken whole wheat.)
THITHIS (DAYS) SUITABLE FOR VRATHAM
Poornima or Ekaadasi, as convenient.
TIME OF THE DAY FOR VRATHAM
In the afternoon at the time of Pradosham; in the morning at the Brahma Muhoortham.
PLACE OF VRATHAM
The Vratham may be performed in a temple, or any sacred place, or on the bank of a river, or in front of a Thulasi plant, or within the devotee's residence.
Note:
Every person is entitled to perform this Vratham. Husband and wife together, widowers, widows, old persons, unmarried boys and girls may all perform it and receive the Lord's blessings and obtain salvation.
ATHA GURU PRAARTHANAH
The devotee should have before him a small vessel with water and a spoon in it as also a plate. This plate is to be used for pouring spoonfuls of water from time to time as the pooja proceeds.
He should commence pooja with his open palms joined together in namaskar.
Sri Gurubhyo Namah, Harih. Om. Gurave Sarva Lokaanaam Bhishaje Bhava Roginaam. Nidhaye Sarva Vidyaanaam. Dakshinaa Moorthaye Namah.
Aagamaarthanthu Devaanaam, Gamanaarthanthu Raakshasaam, Kuru Ghantaa Ravam Thathra, Devatha Aahvaana Laanchanam. Ghantaa Dwanim Kruthvaa.
Bell should be rung here.
Bhootho-Cchaatanam Kruthvaa. Aachamya.
Here water should be sipped thrice, one spoonful at a time. A spoonful of water is poured into the right palm, which should be taken to the lips and the water is sipped after intoning one of the following three names of Sri Maha Vishnu.
Kesavaaya swaahaa. (Sip) Naarayanaaya swaahaa. (Sip) Maadhavaaya swaahaa. (Sip)
Then, folding both palms in namaskar-posture, the devotee should utter the following names of Sri Maha Vishnu :-
Govindaaya Namah. Vishnave Namah. Madhusoodanaaya Namah. Thrivikramaaya Namah. Vaamanaaya Namah. Sreedharaaya Namah. Hrusheekesaaya Namah. Padmanaabhaaya Namah. Daamodaraaya Namah. Sankarshanaaya Namah. Vaasudevaaya Namah. Pradyumnaaya Namah. Aniruddhaaya Namah. Purushothamaaya Namah. Adhokshajaaya Namah. Naarasimhaaya Namah. Achyuthaaya Namah. Janaardanaya Namah. Upendraaya Namah. Haraye Namah. Sri Krishnaaya Namah.
Uthishthanthu Bhootha Pishaachaah, Ethe Bhoomi Bhaarakaah, Etheshaam Avirodhena, Brahma Karma Samaarabhe.
Mama Upaatha Duritha Kshaya Dvaaraa, Sri Paramesvara
Preethyartham, Subhe, Sobhane, Muhoorthe, Sri Mahaa
Vishnuraajnayaa, Pravartha Maanasya, Adya Brahmanah,
Dvitheeya Paraarthe, Svetha Varaaha Kalpe, Vaivaswatha
Manvanthare, Kaliyuge, Prathama Paade,
(Jamboo Dveepe Bharatha Varshe, Bharatha Khande, Asmin, Varthamaana,
Vyavahaarika, Chaandra Maanena ... Samvatsare ... Aayane, ... Maase ...
Pakshe ... Thithou ... Vaasare ... Subha Nakshathre, Subha Karane,
Evam Guna Viseshana, Visishthaayaam, Subha Thithow, ... Gothrah,)
Those outside India may omit the words within brackets.
Srimaan/Srimathi .... (Here name of the devotee is
to be given), Naamadheyah,
Dharma Pathnee Samethasya, (Only if the devotee and his wife are together doing
the pooja), Mama Saha Kutumbaanaam, Kshema, Sthairya, Vijaya, Abhaya,
Aayuraarogya Aishvarya Abhivruddhyartham, Dharma Artha
Kaama Moksha Chathurvidha Purushaartha Phalaa
Vaapthyartham, Chinthitha Manoratha Siddhyartham,
Sarva Devathaatheetha Swaroopa, Sarva Manthra Swaroopa,
Sarva Yanthra Swaroopa, Sathya Sai Devathaam Uddissya,
Sri Sathya Sai Devathaa Preethyartham, Dhyaana,
Aavaahanaadi Shodashopachaara Poojaam Karishye.
KALASAARAADHANAM
Thadanga Kalasaaraadhanam Karishye.
In a pancha paathra (a small cylindrical vessel made of copper, used during traditional rituals by Hindu worshippers) filled with water, a spoon is placed. The vessel should be decorated on the outside with sandalwood paste and turmeric paste and dotted with vermilion. A flower and a few grains of akshathas are to be dropped in the vessel. It is now ready for use and is termed Kalasam.
The devotee should now cover the mouth of the Kalasam with his open palm while reciting the following:
Kalasasya Mukhe Vishnuh, Kanthe Rudra Samaasrithah,
Here water from the Kalasam should be sprinkled lightly, using a flower, on the pooja materials, on the deity and also on the devotee's own head.
ATHA GANAPATHI POOJA
Atha Ganaathipathaye Namah. Dhyayami, Aavaahayaami,
( A spoonful of water should be poured into the plate kept before the devotee
and repeat it at the end of each “Samarpayami” )
A pair of new clothes or cotton pressed by moistened fingers into thin, flat pieces., are placed
Sri Mahaa Ganapathaye Namah. Yajnopaveetham
Samarpayaami.
(Sacred thread made of cotton sliver).
Sri Mahaa Ganapathaye Namah. Srigandham Samarpayaami.
(Sandalwood paste).
Sri Mahaa Ganapathaye Namah. Alankaranaartham
Akshathaan
Samarpayaami. (Akshathas)
Sri Mahaa Ganapathaye Namah. Doorvaadi Naanaa Vidha
Parimala Pushpaani Samarpayaami.
After chanting each following line ending with 'Namah' the devotee should place a flower at the feet of Mahaa Ganapathi.
Om Sumukhaaya Namah
Om Ekadanthaaya Namah
Om Kapilaaya Namah
Om Gaja Karnakaaya Namah
Om Lambodaraaya Namah
Om Vikataaya Namah
Om Vighna Raajaaya Namah
Om Ganaadhipaaya Namah
Om Dhoomakethave Namah
Om Gana-Adhyakshaaya Namah
Om Phaala Chandraaya Namah
Om Gaja-Aananaaya Namah
Om Vakra Thundaaya Namah
Om Shoorpa Karnaaya Namah
Om Herambaaya Namah
Om Skanda Poorvajaaya Namah
Om Sri Mahaa Ganapathaye Namah.
Naanaa Vidha Parimala Pushpa Akshathaan Samarpayaami. (Flowers and akshathas)
Dhoopam Aaghraapayami.(A lighted joss-stick or incense)
Deepam Darsayaami. (A lighted jyothi)
Dhoopa Deepa-Anantharam Aachamaneeyam Samarpayaami.
(A spoonful of water from the Kalasam is poured into the plate before the
devotee.)
Naivedyam: Here a piece of jaggery (gur) will be offered.
Om Bhoor bhuvassuvah. Thath Savithur Varenyam. Bhargo Devasya Dheemahi. Dhiyo Yo Nah Prachodayaath. Devasavithah Prasuva.
Water from the Kalasam should be sprinkled, using a flower, on the naivedyam.
Sathyam Thvarthena Parishanchaami. Amruthamasthu.
Amruthopastharanamasi. Sri Mahaa Ganapathaye Namah. Gudopahaara Naivedyam
Samarpayaami.
The devotee should gently wave his open palm from the naivedyam towards the deity, symbolishing that he is offering it for the deity's pleasure.
Om Praanaaya Swaahaa,
Om Abaanaaya Swaahaa,
Om Vyaanaaya Swaahaa.
Om Udaanaaya Swaahaa,
Om Samaanaaya Swaahaa.
Om Brahmane Swaahaa.
Place a spoonful of water in the plate after chanting
each following line Madhye Madhye Paaneeyam Samarpayaami. .
Amruthaapidhaanamasi.
Uthara Aaposhanam Samarpayaami.
Mahaa Ganapathaye Namah.
Hasthow Prakshaalayaami.
Paadow Prakshaalayaami.
Suddha Aachamaneeyam Samarpayaami.
Mahaa Ganapathaye Namah. Sadakshina Thaamboolam Samarpayaami.
( Place Betel leaves and betel nuts, together with a coin)
Mahaa Ganapathaye Namah. Suvarna Manthra Pushpam Samarpayaami.
( Place Flowers in the plate)
Sri Mahaa Ganapathaye Namah. Aathma Pradakshina Namaskaaraan Samarpayaami.
The devotee should stand up. He should go round himself with palms joined in namaskar. Three rounds are to be taken. Then he should sit down and proceed with the pooja.
Yasya Smrithyaacha Naamokthyaa Thapah Poojaa
Kriyaadishu,
Nyoonam Sampoornathaam Yaathi Sadyo Vande Ganaadhipa.
Manthra Heenam Kriyaa Heenam Bhakthi Heenam Ganaadhipa,
Yath Poojitham Mayaa Deva Paripoornam Thadasthu The.
The devotee should offer namaskar (pranam)to the
deity. Anayaa Dhyaana Aavaahanaadi Shodasopachaara Poojaayaam-cha,
Bhagavan Sarvaathmakah,
Mahaa Ganapathih Supreetho Suprasanno Varado Bhavathu.
Mama Ishtha Kaamyaartha Siddhirasthu.
Again the devotee should offer namaskar to the deity.
Mahaa Ganapathi Prasaadam Sirasaa Dhaarayaami.
The devotee should respectfully take a flower from the pooja of Lord Ganapathi and place it on his own head as prasadam.
Mama Akhanda Vijnaana Vibhava Aananda Siddhyartham,
Sarva Devathatheetha Swaroopa Sri Sathya Sai Devathaa Preethyartham,
Shodashopachaara Poojaam -cha Karishye.
Sarva Devathaatheetha Swaroopa Sri Sathya Sai Aavaahanam Karishye.
Aagaccha Bhagavan Deva Sthaane-chathra Sthiro Bhava,
Yaavath Poojaam Karishyeham Thaavathvam Sannidhow Vasa.
Om Sri Sarva Devathaatheetha Swaroopa,
Sarva Sakthi Swaroopa,
Sarva Manthra Swaroopa,
Sri Sathya Sai Devathaabhyo Namah. Aavaahayaami.
Pushpa Akshathaan Gruheethva.
The devotee should now take some
flowers and akshathas into his hand.
And be it realised that , Sarva Devathaatheetha Swaroopa Sri Sathya Sai Bhagavan,
now, is physically present here in the mandapam. With such unswerving belief,
with full devotion and undiluted faith the devotee should perform dhyaanam which
follows:
Dhyayeth Sathyam, Gunaatheetham, Gunathraya
Samanvitham, Lokanaatham, Trilokesam,
Kousthubhaabharanam Harim, Neela Varnam,
Peetha Vasthram, Srivatsa Pada Bhooshitham, Govindam,
Gokulaanandam, Brahmaadyairapi Poojitham,
Saanga Saparivaara Sametha Sarva Devathaatheetha
Swaroopa Sri Sathya Sai Parabrahmane Namah,
Dhyaanam Samarpayaami.
The devotee should now place the flowers and akshathas in his hand on Sri Sai Bhagavan with due respect.
Naana Varna Samaayuktham, Pathra Pushpa Susobhitham Aasanam, Deva Devesa Preethyartham, Prathigruhyathaam. Sarva Devathaatheetha Swaroopa Sri Sathya Sai Devathaabhyo Namah. Nava Rathna Khachitha Simhaasanam Samarpayaami. (A spoonful of water to be poured into the plate before the devotee).
Sathya Sai Namasthesthu Narakaarnavathaaraka, Paadyam Gruhaana Devesa Mama Jnaanam Vivardhaya. Sarva Devathaatheetha Swaroopa Sri Sathya Sai Devathaabhyo Namah. Paadyam Samarpayaami. ( Pour a spoonful of water).
Avyakthaa Vyaktha Swaroopaaya, Hrusheeka Pathaye Namah. Mayaa Niveditho Bhakthyah Arghyoyam Prathi Gruhyathaam. Sarva Devathaatheetha Swaroopa Sri Sathya Sai Devathaabhyo Namah. Arghyam Samarpayaami. (Pour a spoonful of water).
Mandaakini Samam Vaari, Thaapa Paapa Haram Subham, Thadidam Kalpitham Deva Samyag-aachamyathaam Tvayaa. Sarva Devathaatheetha Swaroopa Sri Sathya Sai Devathaabhyo Namah. Aachamaneeyam Samarpayaami. ( Pour a spoonful of water).
Snaanam Panchaamruthairdeva, Gruhaana Purushothama, Anaatha Naatha, Sarvajna, Geervaana Pranutha Priya. Sarva Devathaatheetha Swaroopa Sri Sathya Sai Devathaa bhyo Namah. Panchaamrutha Snaanam Samarpayaami. Suddhodaka Snaanam Samarpayaami.
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Here, each of the panchaamruthams will be sprinkled, by using a flower, on the idol and picture of Sri Sai. Then, using a little water and a piece of cloth, the sprinkled material will be wiped clean. This abhishekam (sprinkling) may also be done with simultaneous recitation of Purusha Sooktham. (For text see Annex I)
Veda Sooktha Samaayukthe, Yajna Saama Samanvithe, Sarva Varna Prade Deva, Vasaansi Prathi Gruhyathaam. Sarva Devathaatheetha Swaroopa Sri Sathya Sai Devathaabhyo Namah. Vasthra Yugmam Samarpayaami. (To offer a pair of new clothes or flat pieces of cotton pressed with fingers using moistened turmeric powder).
Brahma Vishnu Maheshaish-cha Nirmitham, Brahma Soothrakam, Yajnopaveetham, Daanena, Preeyathaam, Hrudgathesvara. Sarva Devathaatheetha Swaroopa Sri Sathya Sai Devathaabhyo Namah. Yajnopaveetham Samarpayaami. (Sacred thread made out of a sliver of cotton pressed into thread-like shape with the help of moistered vibhuthi.)
Sri Gandham Chandanam Divyam, Gandhaadhyam, Sumanoharam, Vilepanam, Surashreshtha, Chandanam Prathi Gruhyathaam. Sarva Devathaatheetha Swaroopa Sri Sathya Sai Devathaabhyo Namah. Gandham Samarpayaami. Srigandhaan Dhaarayami. (Sandalwood powder).
Haridraa Choorna Samyuktham, Kumkumam Kaama Daayakam, Naanaa Parimalam Divyam, Gruhaana Guna Bhooshitha. Sarva Devathaatheetha Swaroopa Sri Sathya Sai Devathaabhyo Namah. Haridraachoorna Samyuktha Kumkumam Samarpayaami. (Turmeric powder and vermilion powder).
Akshathaah Thandulaah Shubhraah Kumkumena Viraajithaah, Mayaa Nivedithaa Bhakthyaa Gruhaana Parama Prabho. Sarva Devathaatheetha Swaroopa Sri Sathya Sai Devathaabhyo Namah. Alankaranaartham Akshathaan Samarpayaami. (Akshathas)
Mallikaadi Sugandheeni, Maalathyaadeeni Vai Prabho, Mayaa Hruthaani Poojaartham Pushpaani Prathigruhyathaam. Sarva Devathaatheetha Swaroopa Sri Sathya Sai Devathaabhyo Namah. Naana Vidha Parimala Pushpaani Samarpayaami. (Flowers)
ATHA ANGA POOJAAM CHA KARISHYE
This is the Pooja of Bhagavan Sri Sathya Sai Baba in His physical form; pooja is offered to every part of His body. At the end of every line, a flower will be offered to the Lord.
Om Sri Sarvadevathaa Swaroopaaya Namah Paadow
Poojayaami (feet)
Om Sri Sarva Shakti Swaroopaaya Namah Gulphow Poojayaami (ankles)
Om Sri Parthi Pureeswaraaya Namah Janghow Poojayaami (forelegs)
Om Sri Prasaanthi Nilayaaya Namah Jaanunee Poojayaami (knees)
Om Sri Sarvaadhaaraaya Namah Ooroo Poojayaami (thighs)
Om Sri Saadhu Roopaaya Namah Jaghanam Poojayaami (hip)
Om Sri Sathchidaanandaaya Namah Katim Poojayaami (waist)
Om Sri Sathya Vrathaaya Namah Madhyamam Poojayaami (middle of body)
Om Sri Sarva Bhootha - Antharyaamine Namah Udaram Poojayaami (abdomen)
Om Sri Sarva Saakshine Namah Hrudayam Poojayaami (heart)
Om Sri Saanthi Swaroopaaya Namah Hasthow Poojayaami (hands)
Om Sri Niraadambaraaya Namah Baahoon Poojayaami (arms)
Om Sri Jnaana Bodhakaaya Namah Skandhow Poojayaami (shoulders)
Om Sri Siddha Sankalpaaya Namah Kantthow Poojayaami (throat)
Om Sri Sundara-Angaaya Namah Chubukam Poojayaami (chin)
Om Sri Prapanna-Aarthi Haraaya Namah Adharoshttham Poojayaami (lower lip)
Om Sri Prasanna Vadanaaya Namah Mukham Poojayaami (face)
Om Sri Mano Vaag-Atheethaayai Namah Naasikam Poojayaami (nose)
Om Sri Bahu Roopa Viswa Moorthaye Namah Karnow Poojayaami (ears)
Om Sri Punya Veekshanaayai Namah Nethraani Poojayaami (eyes)
Om Sri Sangara Hathaayai Namah Phaalam Poojayaami (forehead)
Om Sri Sarva Siddhi Pradaaya Namah Kesaani Poojayaami (hair)
Om Sri Prema Roopaaya Namah Siram Poojayaami (head)
Om Sri Sathya Sai Devathaabhyo Namah Sarvaanyangaani Poojayaami. (All parts of
the body)
ATHA ASHTOTHARA POOJA
This is the worship of Sri Sathya Sai Bhagavan invoking his name 108 times. At the end of every line, a flower will be offered to the Lord.
Om Sri Bhagavan Easwaraambaa Suthaayai Namah
Om Sri Sai Raama Parabrahmane Namah
Om Sri Saadhu Jana Rakshakaaya Namah
Om Sri Sathya Sai Devaaya Namah
Om Sri Sarvopadrava Nivaarakaaya Namah
Om Sri Saarasa Nethraaya Namah
Om Sri Sowmya Vadanaaya Namah
Om Sri Sai Sankara Roopaaya Namah
Om Sri Sathya Dharma Prakaasakaaya Namah
Om Sri Parthee Pureeswaraaya Namah
Om Sri Chithraavathee Theera Nivaasaaya Namah
Om Sri Akhanda Jyothi Swaroopaaya Namah
Om Sri Sivasai Raamaaya Namah
Om Sri Prasaanthi Mandira Vaasaaya Namah
Om Sri Sarva Siddhi Daayakaaya Namah
Om Sri Aananda Saine Namah
Om Sri Akhanda Sakthi Yukthaayai Namah
Om Sri Veda Purushaayai Namah
Om Sri Veda Sravana-Aasakthaayai Namah
Om Sri Vedoddhaarakaaya Namah
Om Sri Veda Saastra Pandithaayai Namah
Om Sri Parama-Adbhutha Charithraayai Namah
Om Sri Paapa Bhanjanaaya Namah
Om Sri Bhaava-Atheethaayai Namah
Om Sri Nitalaakshaayai Namah
Om Sri Naanaardha Bodhakaaya Namah
Om Sri Navaneetha Hrudayaaya Namah
Om Sri Naanaa Roopa Dhaarine Namah
Om Sri Maanusha Veshaaya Namah
Om Sri Sanaathanaaya Namah
Om Sri Sadaa Prasanna Veekshanaaya Namah
Om Sri Karaveera Pushpa Priyaayai Namah
Om Sri Jaganmohanaaya Namah
Om Sri Sarva Loka Vaseekara Nethraaya Namah
Om Sri Bhaktha-Abheeshtha Pradaaya Namah
Om Sri Bhaktha Hrudaya Parisodhakaaya Namah
Om Sri Saantha Swaroopaaya Namah
Om Sri Sarva Sakthiyuthaaya Namah
Om Sri Sarva Matha Sammathaaya Namah
Om Sri Smarana Maathrena Prasanna Devaaya Namah
Om Sri Sahaja Karunaaya Namah
Om Sri Sarva Kalaa Priyaaya Namah
Om Sri Divya Hasthaaya Namah
Om Sri Sarva Loka Vishaya Graahyaya Namah
Om Sri Srushthi Sthithi Laya Kaaranaaya Namah
Om Sri Sadaachaara Sampannaaya Namah
Om Sri Baala Yogeeswaraaya Namah
Om Sri Sanaathana Dharma Samsthaapana-Aasakthaaya Namah
Om Sri Sparsa Maathrena Sarvaroga Nivaaranaaya Namah
Om Sri Sakala Duritha-Aarthi Bhanjanaaya Namah
Om Sri Sakala Jagad-Abhiraamaaya Namah
Om Sri Sarva Mangala Karaaya Namah
Om Sri Kaaraagaara Andhakaara-ghnaaya Namah
Om Sri Naada Bindu Kalaatheethaaya Namah
Om Sri Naarada Muni Sannuthaayai Namah
Om Sri Deena Baandhavaaya Namah
Om Sri Bhaktha Jana Hrudaya Vaasaaya Namah
Om Sri Bhaktha Paraadheenaaya Namah
Om Sri Gajageetha-Alankrutha Maalaa Dharaaya Namah
Om Sri Gajageethaa Krutha Namaskaara Sweekaraaya Namah
Om Sri Niranthara Devagana Samaasrithaaya Namah
Om Sri Anna Vasthra Daaya Namah
Om Sri Prafulla Vadanaaya Namah
Om Sri Sakala Samsaya Nivaaranaaya Namah
Om Sri Vyaaghra Simhaasana-Adhishthaaya Namah
Om Sri Sarva Loka Subhamkaraaya Namah
Om Sri Sarva Jana Vaanchaa Phala Pradaaya Namah
Om Sri Sarva Jagad Vyaapthaaya Namah
Om Sri Sarva Loka Poojithaaya Namah
Om Sri Sadaa Ambara Veekshanaaya Namah
Om Sri Naanaa Vaada Vicchedakaaya Namah
Om Sri Devathaabheeshtha Varadaaya Namah
Om Sri Pancha Bhootha-Aathmane Namah
Om Sri Vaada Bheda Nirodhakaaya Namah
Om Sri Jaraa Marana Varjithaaya Namah
Om Sri Vedaantha Saara Graahyaaya Namah
Om Sri Dooshana Thrisiro Hanthre Namah
Om Sri Mrutha Jeeva Uddhaarakaaya Namah
Om Sri Mano Sankalpa Gocharaaya Namah
Om Sri Sanaathana Dharma Pramodaaya Namah
Om Sri Dharma Priyaaya Namah
Om Sri Sathya Vaakya Priyaaya Namah
Om Sri Aasritha Vathsalaya Namah
Om Sri Bhootha Bhavishyad Varthamaana Graahyaaya Namah
Om Sri Maathru Vaakya Paripaalana Priyaaya Namah
Om Sri Om Sri Maayaa Maanusha Roopaaya Namah
Om Sri Punya Theertha Yaathraa Priyaaya Namah
Om Sri Sri Linga Madhuodhbhavaaya namah
Om Sri Jithendriyaaya Namah
Om Sri Anantha Padma Naabhaaya Namah
Om Sri Sarva Lakshana Lakshithaaya Namah
Om Sri Kutila Chitha Vidveshanaaya Namah
Om Sri Kutila Kunthala-Alankruthaaya Namah
Om Sri Smritha Chandraanaaya Namah
Om Sri Omkaraa Swaroopaya Namah
Om Sri Haasa Vilaasaaya Namah
Om Sri Omkaara Naadha Priyaaya Namah
Om Sri Chinmayaaya Namah
Om Sri Chidaanandaaya Namah
Om Sri Nithya Sathya Vrathaaya Namah
Om Sri Vismaya Dehaaya Namah
Om Sri Thaamboola Raagaaruna Adharoshtthaaaya Namah
Om Sri Janaananda Priyaaya Namah
Om Sri Raktha Varna Peethaambara Dharaaya Namah
Om Sri Swarna Bilva Dala Sruhthi Karthre Namah
Om Sri Sadaa Aathma Linga Pradaathaaya Namah
Om Sri Jyirlinga Pradaathaaya Namah
Om Sri Sai Raama Parabrahmane namah
Om Sri Jagad Guruve Namah
Atha Ashtothra Poojaam Samarpayaami
If desired devotees may perform the
Sahasra Naama Pooja
Of Sai Bhagavan. Afterwards, the following pooja will be taken up.
Vanaspathi Samudbhootho Gandhaadhyo Gandhavathamah,
Aaghreyam Sarvadevaanaam Dhoopoyam Prathigruhyathaam.
Sarva Devathaatheetha Swaroopa Sri Sathya Sai Devathaabyo Namah.
Dhoopam Aaghraapayaami (Joss-stick or incesne to be lit and shown)
Saajyam Thrivarthi Samyuktham Vahninaa Dyoditham Mayaa, Deepam Gruhaana Devesa Thrailokya Thimiraapaham
Sarvadevathaatheetha Swaroopa Sai Sathya Sai
Devathaabyo Namah.
Deepam Samarpayami (A three wicked lamp is to be lit and shown)
Dhoopa Deepa-Anantharam Aaachamaneeyam Samarpayaami.,br> (A spoonful water is to be poured into the plate before the devotee)
Avasara-Artham Kalpoktha Prasaada Naivedyam
Samarpayaami.
Here a mixture of granulated wheet (suji or daliya), sugar
Raisins, cashew-nuts, almonds and clarified butter (ghee) is to be offered
As naivedyam, later to be distributed as prasadam
Om BhoorBhuvasuvah. Om That Savithur Varenyam. Bhargo
Devasya Dheemahi. Dhiyo yo Nah Prachodayath. Om Devasavitha Prasuva.
(Using a flower, water from the Kalasam should be sprinkled on the naivedyam)
Sathyam Thvarthena Parischanchaami. Amruthamasthu.
Amruthopastharanamasi. Sarva Devathaatheetha Swaroopa Sri Sathya Sai
Devathaabhyo namah. Kalpoktha Prasaada naivedyam Samarpayaami.
(The devotee, here, should gently wave his palm from the nnaivedyam towards the Lord symbolising the offer of naivedaym to Him)
Om Praanaaya Swaahaa. Om Apaanaaya Swaahaa. Oh Vyaanaaya Swaahaa. Om Udaanaaya Swaahaa. Om Samaanaaya Swaahaa. Om Brahmane Swaahaa.
Om Sri Sarva Devathaatheetha Swaroopa Sri Sathya Sai Devathaabhyo Namah.
Madhye Madhye Paaneeyam Samarpayaami.
Place a spoonful of water in the plate after chanting each following line
Amruthaapidhaanamasi.
Uthara Aaposhanam Samarpayaami.
Hasthow Prakshaalayaami.
Paadow Prakshaalayaami.
Suddha Aachamaneeyam Samarpayaami.
Poogee Phala Saayuktham, Naaga Vallee Dalairyuthaam, Karpoora Choorna Samyuktham, Thaamboolam Prathigruhyathaam.
Sarva Devathaatheetha Swaroopa Sri Sathya Sai Devathaabhyo Namah, Sadakshina Thaamboolam Samarpayaami.
(Thaamboolam, consisting of betel leaves and arecanuts, to be offered along with some money, to the person performing the pooja)
Karpoora deepam Sumanoharam Prabho
Dadaami The Deva Vara Praseeda
Paapaandhakaaram Twaritham Nivaaraya
Prajnaana Deepam Manasi Pradeepaaya
Sarva Devathatheetha Swaroopa Sri Sathya Sai Devathaabhyo Namah, Karpoora Aananda Neerjanam Samarpayaami. Swarna Divya Manthra Pushpam Samarpayaami.
Here Manthra Pushpam may be recited ( full text and procedure are given in the annex) Anayadhaa Saranam Naasthi Thvameva Saranam Mama. Thasmaath Kaarunya Bhaavena Raksha Sai-Easwara Prabho
Sarva Devathaatheetha Swaroopa Sri Sathya Sai Devathaabhyo Namah. Aathma Pradakshina namaskaaraan Samarpayaami.
(The devotee should stand up and with palms in the posture of “namaskar”, should go around himself three times. Then he should sit down and proceed with the pooja)
Chaamaram Veejayaami(The Lord is to be fanned
gently)
Geetham Aasraavayaami (Sing devotional songs)
Nriothyam Darsayaami (Perform a dance recital)
Samastha Devopachaara Raajopachaara Sakthyopachaara Bhakthyopachaara Poojaam Samarpayaami.
(The devotee and all others present should offer devout namaskar to the Lord)
Aavaahanam Na Jaanaami, Na Jaanaami Thavaarchanam,
Poojaavidhim Na Jaanaami, Kshamyathaam Bhaktha Vathsala.
Manthra Heenam, Kriyaa Heenam Bhakthi Heenam,
Sureshwara,
Yath Poojitham, Mayaa, Deva, Paripoornam, Thadasthu, The.
Puthraan Dehi, Dhanam Dehi, Sarvaan Kaamaamshcha, Dehi,
Me,
Dehi Shaanthim Avicchinnaam, Sarvathra Thava Darshanam.
Kara Charana Krutham Vaak-kaayajam Karmajam Vaa,
Shravana Nayanajam Vaa, Maanasam Vaa Aparaadham,
Vihitham Avihitham Vaa, Sarvam Ethath Kshamaswa,
Jaya Jaya Karunaabdhe, Hey Prabho Sai Deva.
Yasya Smrithyaacha, Naamokthyaa, Thapah, Poojaa,
Kriyaadishu,
Nyoonam Sampoornathaam Yaathi, Saayeem Vande Thava-Achyutham.
Anayaa Dhyaana Avaahanaadi Shodashopachaara Poojaayaam-cha,
Bhagavaan Sarvaathmakah, Sri Sathya Sai Devathaa
Supreetho Suprasanno Varado Bhavathu.
Sri Sathya Sai Devathaa Prasaadam Sirasaa Dhaarayaami.
A flower from the pooja is to be taken out respectfully and the devotee should place it on his own head as Sri Sai prasadam.
SARVA DEVATHAATHEETHA SWAROOPA SRI SATHYA SAI VRATHA KATHA
Chapter 1
LEELA KAANDA (Swami's Child Plays)
It is quite well recognised that since times immemorial, in this sacred land of Bharat, God manifested Himself from time to time in numerous divine Avatars for the sake of ensuring the well-being of mankind. There are many countries in this wide world. How is it that the Glory of God is bestowed in such special measure on Bharat alone! This is an important point worthy of deep consideration. Numerous yogis, recluses, seers, devotees and rishis took birth here. They ardently adhered to Sanathana Dharma (the most ancient creed), practised the numerous austerities enjoined therein, dedicated themselves heart and soul to the Divine and followed scrupulously in the traditions of the ancient sages. They unveiled the secrets of spirituality to the common people all around. Because such eminent souls took birth in large numbers in this sacred land, Bharat has come to be known also as Aaryaavartha.
Whenever Sanathana Dharma is in peril and impediments arise to the due practice of Dharma according to the precepts of ancient sages, God, on His own volition, takes birth in earthly form, overcomes those obstacles and restores the well-being of the world. This phenomenon is nothing new. It has been happening age after age; and God has been fulfilling this role ever since creation. Divine Will is all pervading, uninterrupted and endless. No man, be he ever so eminent, can comprehend its true nature fully, nor can he adequately explain it. How then can ordinary mortals hope to understand it? God Himself stated in the Bhagavad Gita: "I will incarnate myself age after age for establishing Dharma". In other words, Dharma is eternal and immutable. Whenever it is threatened by forces of Adharma, injustice, evil and oppression of the virtuous, God will manifest Himself in every age in order to vanquish adhaarmic forces and restore Dharma to its rightful pre-eminence. But we, common human beings that we are, cannot keep count of the countless Avatars that God in His Infinite Mercy may have assumed. We are now in the Kaliyuga. We witness around us any amount of Adharma, wickedness, oppression, cruelty and evil of every description. The Arishadvargaas, i.e. the six major impediments to man's spiritual development (viz., Kaama - coveteousness; Krodha - anger; Lobha - miserliness; Moha - infatuation; Mada - arrogance; Maathsarya - envy) have grown wild in intensity. Rarely do we come across basic virtues like devotion, faith, regard and respect for each other or even simple decency in day to day conduct. If some odd person clinging to such virtues does exist, he finds his path in life beset with self-doubt and difficulty at every step. To add to this chaos of values, virulent poison in the shape of atheism is spreading its terrible influence everywhere.
The ever-Merciful God has taken note that the present times are in pressing need of materialisation, in human form, of the Divine Parabrahma Satchidananda Moorthy, on this earth. For fulfilling his divine purpose, he chose the tiny village of Puttaparthi on the banks of the sacred river Chitraavathi near Bukkapatnam town in the Ananthapur district of the Rayala Seema region of Andhra Pradesh. The village breathes sweet and reposeful atmosphere and calls to mind sacred memories of the village of Vraj where Krishna, the divine child, played his games of fun and frolic. Puttaparthi was at one time under the rule of kings of the Soorya dynasty bearing the surname of Rathnaakara. Members of the family were generally very devout and saintly. Many of them even renounced the world and took to sanyas and rose to the order of Avadhoothas, of whom one, Venkaavadhootha, particularly distinguished himself. In more recent times, a saintly person, Sri Kondama Raju, was born in that family. Deeply devotional, he learnt many songs from the Ramayana by heart; and when he sang them in religious gatherings, the audiences were moved to transports of joy. It is said that he established several charitable institutions on a permanent footing. His wife, Smt. Lakshmamma, was a devoted wife and herself performed many Vrathas with great dedication and devotion.
The couple had two sons, Pedda Venkama Raju the elder, and Chinna Venkama Raju, the younger. The elder boy followed in his father's footsteps and acquired commendable musical skills and used to sing songs from the Ramayana. The younger boy took to writing books and practising herbal medicine and astrology and, in course of time, acquired valuable experience in all these fields. Pedda Venkama Raju was in due course married to Easwaramma, daughter of Meenaraganda Subba Raju, a close relative of the Rathnaakara family. The couple was before long blessed with three children, a son called Seshama Raju and two daughters called Venkamma and Parvathamma.
Sometime later Easwaramma was again with child, her fourth. To the outward eye, this baby yet in the womb was no different from the ordinary. But in truth it was not so. The Vedas proclaim that Parabrahma is the primordial source of all creation; they also describe that Supreme Being as Sath, Chith and Ananda. It was really that Supreme Being that was growing up in Easwaramma's womb. As though that Divine Being was displaying his extra-ordinary powers even as he lay in the narrow confines of his worldly mother's womb, the household of Kondama Raju used to hear, on occasions, during night time, strange notes of musical instruments like mridangam being played. But no one suspected or imagined that those sweet sounds were but auspicious signs and indications occasioned by the child soon to be born. Such is the overwhelming effect of the veil of Maya which the Lord himself spreads.
A significant coincidence occurred in relation to the birth of the child. His paternal grandmother, Lakshmamma, happened to attend a pooja of Lord Sathyanarayana, brought some prasadam home and gave it to her daughter-in-law. The delivery took place moments later. God himself, who cannot be comprehended either by word or by mind, assumed human form for fulfilling His divine purpose of ensuring the well-being of the world. The time was the Brahma Muhoortham in the early hours (before sunrise) of Monday the 23rd November 1926. The year was Akshaya; the month was Karthik; the Thithi was Bahula Thadiya. Even at birth the baby was astonishingly beautiful and attractive. Striking large eyes sparkling with compassion and kindness, smiling face, beautiful ringlets of hair playing around the forehead, dimpled cheeks - everybody was bewitched on seeing the newborn. Just as the celebrated Sri Vatsa adorning the bosom of Lord Vishnu, the baby had a birthmark on his bosom. The tiny lips were finely moulded and enchantingly pink. On the little feet one could discern the divine marks of Sankhu and Chakra. He was like the full moon in all glory and splendour.
The household as well as the entire village were in raptures as they beheld this wonderful baby. Since he was born moments after his mother had partaken of Lord Sathyanarayana's prasadam, the devout grand parents considered it appropriate to name him Sathyanarayana. Although they had no idea that their baby was God incarnate but selected the name solely on the grounds of their devotion and love of God, nevertheless that divine name was perfectly in tune with the true form of Nirguna Parabrahma, that which is changeless, eternal, boundless, having no beginning or end and perpetually effulgent. Sathya means True and Narayana means the sustaining divine force, which is all-pervading. Thus, by the combination of the two words so pregnant with profound significance, Sathyanarayana truly symbolised the Supreme Being even as a baby.
As the child grew up, his innate godly qualities were getting slowly unfolded. Powers out of the ordinary, immense compassion, abounding love, mellifluous utterance, dedication to Ahimsa, entrancing musical voice recalling to mind the flute of Balagopal himself, unruffled mien, poise, sedate dignity of bearing which was way beyond his young years - all these lovable traits were seen in him. Several people were wondering, deep down in their hearts, whether God had indeed come down to earth in this little boy, although no one could correctly guage his true identity. All in all, the whole village took him to their hearts. They were feasting their eyes on this boy, who was moving about just like any other boy of his age but with a subtle and indescribable aura of distinction. His word was law; none would go against it. He would gather the village children around him; led by him groups of children would go round the village, street by street, singing devotional songs and bhajans. He would compose new songs from time to time and train his associates to sing them. Everyone grew fond of this multi-talented boy and his bhajan groups. He was inordinately kind to the afflicted, the blind, the lame and the poor. Behind the back of the household, he would take out food and give it away; he would even forego his own meal but was intent on feeding the needy. If villagers were struck down with disease like cholera, he would visit the sick persons along with his group of child singers, entertain with bhajan singing and also alleviate their suffering. Gradually, the children learnt to treat him as their guru. They would do his every bidding with alacrity and would never leave his company. Even at that tender age, Sathyanarayana was going around with his little friends staging plays, singing bhajans and taking out devotional processions. Without ever giving any inkling of his inner divine identity, he would busy himself with numerous good deeds and virtuous activities which were, at the same time, of benefit to the community. His exemplary conduct soon made him the beloved leader of the entire village of Puttaparthi even though he was but a child. When the whole village was thus enthralled, needless to add, members of his own household rejoiced.
Puttaparthi had an elementary school. The teacher who presided there was by nature quick to anger and harsh in handling his charges. The slightest trans gression invited severe punishment. Sathyanarayana was one of the pupils and he could not bear to put up with the teacher's ways. So, he composed songs, in simple and sweet words, stressing the importance of observing proper code of behaviour by one and all, and trained his fellow pupils to sing them. The teacher felt abashed and corrected himself. God is the Supreme Master of all the fine arts. No wonder, poetry came to this tiny child naturally and so early in life. Afterall, he is but the human manifestation of Sathchidananda Moorthy who carries all the fourteen universes in the confines of his stomach. Every frolic, every prank of the child Sathyanarayana was but the Leela of that Supreme Divinity.
The sweetest songs composed by him in his childhood are being sung and heard by devotees even to this day. Just like Balagopal of yore, he was playing and frolicking to his heart's content in the sands of the Chitraavathi in the company of his bosom friends, partaking of food along with them and performing intriguing Leelas (playful pranks). Day after day he would materialise delicacies like savouries, candies or fruit and distribute them as prasadam all around. Asked wherefrom he was getting such delightful pieces, with a smile playing on his lips, he would tell them that a Sakthi residing in his house was giving them.
Eight years thus passed by and Sathyanarayana finished elementary school. He was then taken to Bukkapatnam and admitted in the middle school. Teachers and boys there were treating him with loving care and affection. The good conduct and exemplary character ingrained in this young boy delighted them. He never gave an inkling that the cosmic purpose of his advent in this world was to defend and protect the devout and the virtuous, nor did he reveal the secret of his own avatar. While in class he would often appear to be deeply lost in his own thoughts. That was his habit. One day, a particular teacher who was harsh by nature pulled up Sathyanarayana for not writing down in his notebook what was being taught, and ordered him to stand on the bench until school closed for the day. The boy obeyed and promptly stood on the bench. The rest of the class were feeling upset but could do nothing about it as, afterall, the punishment was ordered by the teacher himself. When class was over and the teacher was to move out, he found himself stuck in his seat. When the teacher of the next period came in, he was surprised at what was happening. He had much love and affection for Sathyam; in fact, he entertained an inner conviction that this boy was nothing but God's avatar. He got Sathyam down and made him resume his seat. At that very moment, the unfortunate teacher was able to get up from his chair. The news spread all over the school. Surprise and astonishment was everywhere.
The teacher's predicament, it needs to be appreciated, was hardly due to Sathyam's anger or malice. It was but a trifling prank of his to demonstrate a tiny bit of his immeasurable divine powers.
People used to be enchanted not only by the boy's surpassing charm but also by his commendable moral qualities, self-discipline and calm, self-possessed bearing. Be it a celebration or function, only Sathyam should sing the prayer songs. At play or sport or song or stageplay or dance, Sathyam would always take the principal role and distinguish himself. However much the little boy might try his utmost to conceal his divine powers and keep his leelas under cover, they were spontaneously blossoming, bubbling and bursting forth into the open. Meanwhile, things were inexorably on the move. Seshama Raju, the elder brother of Sathyam, was teaching Telugu in a High School in Uravakonda town in Ananthapur district. He was keen to see his younger brother educated in English and to see him in due course become a highly placed officer. Accordingly, he persuaded his parents, took Sathyam to Uravakonda and got him admitted in his own school in the eighth class. Sathyam's amazing reputation had already preceded him in Uravakonda and all the teachers and students there were looking upon him with great regard and love. People came to consult him about their problems, and he would tell them about their past and foretell future events and set their minds at peace. He was materialising, as was his wont, flowers, fruits and sweetmeats in immense quantities by a mere wave of his hand. Witnesses to such occurrences would be spellbound. People wondered what awesome divine powers he held in his command that he could make such displays, what might be the immense measure of his auspicious karma in past births that resulted now in the divine gifts he was evincing before one and all. The boy's fame travelled far and wide - to Kamalapuram, Dharmavaram, Penugonda, Bukkapatnam and beyond; and crowds began swarming in droves to Uravakonda. Those suffering from misfortunes, problems or losses would come to consult him seeking relief. Learned scholars and savants of philosophy were dreading to meet Sathyam face to face. Even though they had spent years and years in studying learned treatises, once they met Sathyam they would discover that what they had understood from their long and arduous studies, and also taught others, was all erroneous, mistaken and wrong. Sathyam would correct them. He would interpret the texts in his own masterly manner, teach them new meanings they had never dreamt of. As a result of such encounters they all developed a deep and healthy respect for his profound knowledge and unique understanding; they would never again dare question his expostulation. However eminent they be, Sathyam would pull them up without hesitation, contradict their erroneous ideas and thoughts and correct them. Onlookers would often stand bewildered at the depth of Sathyam's knowledge. To the outward eye, what they were seeing was a mere boy by appearance; his education was but meagre. When did this slip of a child master all these intricate scholarly works? How could this little boy contain in his tiny frame such awesome command over the deepest secrets embedded in the great books of learning which scholars needed years and years to study and unravel? Unbelieving, wonderstruck, people spoke to each other in whispers, but who would give them the light of knowledge to clear their doubts?
Sathyam was often found staring into space and smiling to himself. As he talked with those around him, he would be found to keep his eyes on something far beyond. Quite often, he would close his eyes and go into rapturous singing. Or, now and then, he would remove himself somewhere and sit all by himself for hours on end. Members of his household who noticed such happenings were concerned or even frightened. Was it due to some evil spirit that possessed him, or to some ailment or mental illness? Tongues wagged. Gossip was on wing. But the exact nature of the problem, the underlying truth was beyond their comprehension. Poor Seshama Raju was at a loss to know what to do. He sent for his parents and handed over the boy to them. That was the end of further studies in Uravakonda and the boy resumed his former activities with renewed vigour and zest, performing bhajans along with his friends, taking out devotional processions in the streets of Puttaparthi and playing in the crystal sands of the Chitraavathi.
Before long, the stage was reached when Sathyanarayana decided that he should no longer keep in wraps his immense divine powers and capabilities to perform supra-natural deeds (mahimas). Early one fine morning he summoned all members of his household to his presence. Before them he manifested with a wave of his hand a large quantity of crystal sugar (misri) and began distributing it to one and all including neighbours. The astonished onlookers sent for Pedda Venkama Raju to come and see the miracle. The father flew into a rage. With a stout stick in hand he came rushing home shouting that he would never permit such nonsensical, vile and harmful activities under his roof. He accosted his son and demanded, "Who are you? Are you God? Or, are you some evil spirit"? Cool and collected, Sathyam replied briefly, "I am Sai Baba". Pedda Venkama Raju was aghast. The stout stick slipped from his hand by itself. The boy proceeded to speak. "I am not your Sathyam. I am Sai Baba, of Aapasthamba Soothram, of Bharadwaaja Gothram. I have taken birth in order to relieve hardship and to resurrect and elevate all of you. All of you here must keep your residences clean and pure in every respect". Seshama Raju drew close to Sri Sai Baba and asked him: "What exactly is the purpose behind your reincarnation"? The reply he got, sharp and clear, was, "Your ancestor, Venkaavadhootha, had prayed to me that I should take birth in his family (vansh). In fulfilment of that prayer I have incarnated here". On being asked for something by way of proof of authenticity, Sri Sai Baba took a quantity of jasmine flowers from the hands of those around and threw them, in a bunch, on the floor saying, "Look at this". The flowers were found to have arranged themselves into letters reading "Sai Baba" in the Telugu script. All doubts melted away at this marvellous exhibition of proof.
From now on, people came in swarms to Sri Bala Baba to worship him and to serve him with total devotion and dedication. Members of the household found such crowds unmanageable, a distraction and inconvenience. They did not quite know what to do. One day Sri Bala Baba told them, "The purpose of my advent cannot be fulfilled if I continue to stay in this house. I will move out to some other place". At this, Smt. Easwaramma felt distressed. She entreated him not to leave the house. She met with no success. Sri Baba left the house, went to the village orchard and seated himself there. The distraught mother hastened there and begged him again and again to return home. She conceded that he could continue to attend to his devotees' needs in whatever manner he wished, that no hindrance of any kind would be raised to his chosen mission. She requested him, with all her persuasive skills, to come back home and have his meals. Sri Bala Sai felt that it was his duty to please his mother. So, he relented and returned home. The jubilant mother cooked his usual food with her own hand and set it before her son. He ate just a little thereof, a mere three morsels. Then he got up, saying, "Oh God, the mist of Maya has lifted. Why struggle any longer?" He proceeded straight to the house of Subba Raju, the brother of Smt. Easwaramma. After spending some time there, he re-moved to the house of Smt. Karanam Subbamma and established his abode. Smt. Subbamma had, right from the beginning, recognized the divine in Sri Bala Baba, earnestly believed that he was God incarnate and worshipped him heart and soul. She felt extremely pleased that she was blessed because Sri Bhagavan chose to make his residence in her house. From that blessed residence Sri Baba continued to display his multifarious leelas and to grant immense pleasure and happiness to his devotees.
Pooja will be performed once again. A coconut or fruit will be offered as naivedyam and arathi will be offered. In the same manner, the ritual will be repeated at the end of every succeeding Chapter of this katha.
From the time Sri Bala Bhagavan took up residence in Karanam Subbamma's house crowds of people from nearby villages, desirous of his darsan, began converging on that house. They were worshipping him with intense faith and devotion. After participating in the bhajans they were returning home with their hearts overflowing with happiness and satisfaction. Subbamma too was feeling overjoyed at her good fortune of witnessing these glorious developments. She was fully conscious that all that was happening around her was solely due to Sri Bala Sai's personal benediction. In gratitude, she willingly and happily placed her expansive house at the free disposal of Baba's devotees. She was also making arrangements for feeding them too. She was convinced that nothing in life was more precious than serving the devotees who continued to arrive in ceaseless flow. Ever since his arrival at her house, Sri Bhagavan was holding regular bhajans morning and evening. As the gatherings swelled by the day it soon became difficult to accommodate them within the house. Crowds spilled into the street outside. To meet the situation, Subbamma got a huge pandal erected for holding bhajans. Outstation arrivals from Bangalore and Ananthapur were bringing their own tents. Even so the space available proved to be still insufficient. Further it became evident that a large kitchen was also urgently needed for providing meals to the ever increasing visitors. Quite often, it so happened that the quantity of food prepared would appear to be insufficient. When such doubts arose, the matter was taken to Sri Baba. He would simply send for two coconuts, knock one against the other thereby producing four equal pieces, collect the water and sprinkle it on the vessels holding cooked food and order it to be served. Irrespective of the number of guests the quantities were proving to be sufficient to feed everyone of them. Those who witnessed such miraculous incidents would conclude that only the fantastic spiritual powers of Sri Baba could make them possible.
Sometime later, the Old Temple was constructed and Sri Baba moved there. As for Subbamma, even as she grew old in course of time, she continued to serve the devotees with unfailing dedication.
It was noticed that now and then Bala Bhagavan was going somewhere without telling anyone. On such occasions, Subbamma, accompanied by a handful of persons, would go in search of him. The group would go over every hill and cave and grove and along the Chithraavathi in every possible direction. Finally, they would chance upon him, sitting all alone, in deep contemplation. They would beg and persuade him to return home. Subbamma's motherly affection for Sri Baba was boundless. As he was thus making himself scarce quite often, devotees were constantly fearing that he might some day abandon them altogether and disappear for good. As the cosmic purpose for which he had taken incarnation was quite beyond their comprehension, they were feeling distraught and uncertain about what the future held.
Be it remembered that it is an inherent and absolutely natural function of Sri Bala Baba's Avatar to give happiness and enjoyment to his devotees, through displays of his immense divine powers (mahimas) by performing supra-natural deeds. Quite often, he would take his devotees to the Chithraavathi sandbanks and hold evening bhajans there. On one such occasion he revealed that for the first sixteen years of his life he would display his leelas, for the next sixteen his mahimas, and the rest of his life would be devoted to activities like discourse and upadesh (exhortations). In the sands of the river, at evening times, Sri Bala Bhagavan was frequently exhibiting his supra-natural miracles (mahimas) and divine visions. Several of those who were fortunate to witness those astonishing incidents are happily still with us. One day he took his devotees to the top of a hill lying to the right of the pathway leading to the river. He seated himself under a tamarind tree, which has since become celebrated as Kalpa Vriksha (wish-fulfilling tree), and told them that he would give them whatever fruit they desired. He went on plucking fruit after fruit from the branches of that tree as his eager devotees asked for mango, orange, jamun, guava or blackberry. Such was the measure of his immense divine powers. On another occasion, leaving his devotees in the river sands, he went up the nearby hill all by himself. From high up, he called to those down below and told them to look at him. As they did so, they saw a brilliant circle of light around his head. Occasionally, a divine effulgence, blindingly bright, would be seen on his forehead. In a moment, it would vanish and he would be seen with the serene visage of Sri Shirdi Baba. On moonlit nights, the divine face of Sri Baba would be seen on the disc of the moon in the sky. Once he repaired to the far bank of the river and entered a grove of trees. He got a swing made of stout ropes fixed to the branch of a tree and was swinging himself merrily back and forth. The devotees sat on the ground enjoying the spectacle. Suddenly he asked them to look at him intently. As they watched with eyes wide open, in a moment they saw the vision of Balagopal of Brindavan gently swinging back and forth in a beautiful flower-bedecked swing. A few devotees would sometimes go into a swoon because they were not strong enough to face such mahimas, magnificent displays of awesome divine powers. On such occasions, Sri Baba would materialise akshathas by a wave of his hand, sprinkle them on the unconscious devotees and revive them. Once some devotees arrived from Kamalapuram and while they were with Sri Baba he enquired whether they would wish to hear the divine music of Sri Krishna's flute. He then asked them to place their heads close to his chest and listen carefully. They were astonished to hear the enchanting musical notes of flute emanating from his bosom. Sri Sai Bhagavan is none else but Sri Parabrahma Sathchidananda Moorthy himself. To each one of his devotees according to his individual wish, Sri Baba was providing everything in order to make all of them happy and pleased. Such was his innate love and kindness towards his devotees.
Meanwhile, Sai Bhagavan's name and fame were spreading far and wide in many countries. People were hearing wonderful stories about him, that Shirdi Baba had reincarnated in Puttaparthi; that he was displaying astonishing leelas and mahimas; that he was healing every kind of disease; and that he was relieving suffering of every description. Thousands of devotees were making their way to Puttaparthi to have his darshan. He was receiving one and all with open arms with overflowing love and kindness; he was patiently lending ear to every tale of suffering and woe; he was offering relief from every agony; and sending everyone of them back happy and pleased. He would busy himself day and night. Dedicated and enthusiastic, he was immersing himself in his mission of mercy and love of his devotees. Some of his closest associates tried to prevail on him to take things easy, to be content with merely giving spiritual lessons and not to wear himself out physically, to allow himself adequate relaxation and rest. He would heed no such advice. He explained, "Why are all these persons rushing to me if not to seek relief from their problems and sorrows? Of what use is mere bodha (preaching) to a person beset with baadha (suffering)? I should first relieve them of their agony. Once they attain bodily comfort and happiness, they will turn into devotees and undertake bhajans". This too, he would further add, was part and parcel of his scheme of things, his programme of action. From every nook and corner, countless persons were reaching Sri Baba seeking relief from chronic diseases of every description, bodily ailments and disabilities and, most importantly, possession by evil spirits. With immense pity and kindness he would heartily receive them and send them back home fully healed and happy. Several devotees were begging him to visit their towns or villages. Just to please them, Sai Bhagavan would go there. Out of love and gratitude they were cheerfully receiving him in their homes happy at their good fortune at playing host and worshipping him to their hearts' content. Once he met a devotee who was chronically ill with gastric ulcer which had been troubling him for a long time. With his usual wave of hand he materialised all the needed surgical instruments for operating on him and fully relieved him of his chronic ailment. That devotee thus received not only sound health but also heavenly bliss at the hands of Sri Baba himself. As Sri Baba went on displaying his mahimas, people went on swarming to him in ever increasing numbers and received his benediction.
Sri Sathya Sai Bhagavan was always assuring devotees, "Why fear, when I am here? Wherever I may be at any moment, I will unfailingly be looking after your welfare". Once he was walking in the company of his devotees on the seashore near the seaside town of Machilipatnam. Leaving the others behind he entered the waters and proceeded forth walking into deeper waters. Suddenly everyone heard some loud report and looked intently towards the distant sea. There in the midst of far off waters all of them saw a clear vision of Seshasayee (Lord Vishnu) reclining on the bed formed by the celestial serpent, Aadisesha. The vision was sharp and clear and lasted but a minute. The next moment the devotees found Sri Sai Bhagavan standing by their side. They were all overjoyed; they realised that they had the rarest privilege of witnessing, with their own physical eye, a cosmic Truth. Sri Sai Bhagavan moving among them in flesh and blood was no way distinct from Sri Maha Vishnu (Srimannarayana) reclining on his bed of Aadisesha, of whom they had a vision just a while ago.
Those who completely and unreservedly surrender themselves to Sri Sai Bhagavan, who sincerely yearn for his protection, worship him with genuine devotion and faith and seek refuge in him are defended and protected by him. Even those who are not quite aware of the divine significance of Sri Sai's Avatar, those who have not even seen him, those who have not even heard his name - all those will nevertheless receive his love and kindness and blessings. Once Sri Bhagavan was on a long journey travelling in his car. As he was passing through a sparsely peopled area he noticed a young woman walking along the road with a small bundle on her head and a child at her hip. Apparently she was going to her village on foot. Sri Bhagavan ordered the car to be stopped and called the woman to come near. He gave her some money and some eatables. He told her, "The festival of Deepavali is approaching, Celebrate it in good style and enjoy yourself". Then he enquired whether she had ever heard the name of Puttaparthi Sai Baba. She replied that she had heard the name but never saw him. With a gentle smile lighting up his face, Sri Baba told her, "I am myself that Puttaparthi Sai Baba", and resumed his journey. What more convincing proof is needed to establish that Paramathma looks upon every being with a perfect sense of equality, with even measure of love and compassion - a truth which the Vedas have been proclaiming for ages.
Sri Sai Bhagavan is an unfathomable ocean of love and compassion and his mahimas know no end. It is impossible for anybody to enumerate them. This Avathar has come down to earth only for the cosmic purpose of resurrecting and restoring dharma to its pristine position of pre-eminence, to establish Truth and to save mankind. Sai Bhagavan's Avatar is the embodiment of Truth and he is always at the beck and call of his eager devotees. If a devotee as much as recalls his name, he presents himself at once before him and blesses him. There was an interesting event worthy of record here. Once some devotees decided not to go to Puttaparthi for Sri Bhagavan's birthday celebrations but to observe the great day in their own place. Elaborate arrangements were made, pictures of Sri Baba were decorated with large flower garlands and made ready for pooja. Worship was duly completed and the devotees were performing bhajan. At the same hour, thousands of devotees congregated at Puttaparthi for the usual birthday celebrations. Sri Sai was happily moving among them and speaking with them. But, simultaneously, without anyone noticing it, he transported himself to that far off place where his devotees were performing bhajan. On one of the flowers on the right side of the garland decorating his picture in the pooja, he appeared in miniature form. Wearing red clothes and mounting a white horse, he was seen by one and all. The horse was about an inch tall and his body was about an inch high. He was seen with his hand raised in benediction. The vision lasted for about three minutes. Photographs were taken which still exist. The devotees at Puttaparthi never knew that Sri Sai had been away from them even for a minute. And those who were doing bhajan at a place far removed from Puttaparthi had never expected that Sri Sai would present himself at their celebrations. But once they beheld, most unexpectedly, the image of Sri Sai in their flower garland their rapturous joy knew no bounds.
This is but a single instance of Sri Sai's abounding love and affection. Devotees alone can fully enjoy the bliss of such mahimas.
The above incident had an interesting sequel. About four days after the birthday celebrations devotees from that village went to Puttaparthi to have Sri Sai's darsan. As soon as he noticed them, he beckoned them to him and smiling softly said, "You were so good to pray to me with such intense devotion. I therefore hastened to you on a white horse and appeared before you". The devotees were delighted to hear those words and told each other that Sri Sai himself stated what they themselves wanted to tell him in person and had travelled all the way to Puttaparthi. They bowed to his feet in reverence and went their way.
Common people may think that here is an instance of Sri Sai's immense mahimas. But it is but quite a natural and essential part of Sri Sai Bhagavan's agenda of providing happiness and mental pleasure to His devotees. Appearing before those who are facing dangerous situations and rescuing them; assuming various forms for saving numberless devotees caught in diverse difficulties - such mahimas are only a few incidents in the scenes featured in his cosmic stageplay. They are manifestations of his inherent, characteristic principle of compassion and love. They are inextricable part and parcel of the cosmic purpose behind his Avatar. In the earlier Avatars, he was overcoming evil forces and dealing out commensurate punishment to them. In the present Avatar there is no question of any code of punishment. The dominant and primary principle is now to transform and correct the evil doers by gentle persuasion and turn them to the path of virtue and piety. What we are beholding before us is Prema Avatar. Sri Sai is the encapsulation, personification of love, pity and kindness. His creed is to save those who are suffering, who are oppressed. It is our extra-ordinary fortune to be able to see and feel Bhagavan moving among us, with us, in flesh and blood. May all the people the world over perform Sri Sathya Sai Vratham with abiding devotion and obtain fulfilment of their hearts' desires through His divine grace and blessing.
Pooja will be performed again. A coconut or fruit will be offered as naivedyam. After arathi the recitation of the katha will be resumed
Bhagavan Sri Sathya Sai Ram's amazing leelas and mahimas are endless and to describe them in detail would fill many large volumes. His life story is deep like the ocean. It is extremely enchanting, fascinating and enjoyable. Going over it even mentally is sufficient to bestow every kind of benefit to the devotee. Sri Sai Bhagavan's story is like the divine Chinthamani (the gem that grants every wish of its possessor). His qualities and traits are living message of salvation (mukthi), transcendental knowledge (jnan) and absolute detachment (vairagya), even as they bestow well-being and wealth on the world. Distress vanishes if his divine name is remembered and invoked. Those who develop love and affection for Sri Sai Bhagavan will find that their penury becomes a thing of the past; they get blessed with peace of mind (santhi) and every enjoyment (sukh). They attain a state of bliss (anand) both worldly and heavenly. The Lord is the very ocean of love, vast and deep; he is the repository of kindness and grace; he is immensely solicitous of his devotees. As Sai Bhagavan is Parabrahma himself, he readily forgives every unintentional lapse of his devotee. He is ever evaluating every individual, determining whether his heart is pure or impure. He is none but Parabrahma having arrived in human form in order to rescue this world from the oppressive forces of evil and wickedness. Just like the bee cannot tear itself away from a flower full with honey, the human heart should steadfastly adhere to the divine Lotus Feet of Sri Sai Bhagavan. By his Grace, pure transcendental knowledge comes within grasp. One look from his lotus eyes is sufficient to relieve the distresses of the devotee and liberate him from all suffering. The Lord is all merciful. Being the very embodiment of love and compassion and pity, whose chosen mission is to rescue the afflicted from misery he will spontaneously shower his benediction on all the worlds. Will he not bring succour to those who find refuge in him, who surrender themselves with heart and soul at his divine feet?
One of the members of a family of Sri Sai devotees, an official, fell seriously ill. He was running very high fever. His own nephew, being a doctor, was treating him. The fever turned dangerous and the patient was hospitalised. There he got every attention and service but, instead of improving, his condition deteriorated fast. Doctors did their best but to their disappointment their efforts were of no avail. The patient's mother was heartbroken. She placed a picture of Sri Sai under her son's pillow. She was constantly putting a little vibhoothi prasadam in the patient's mouth and was applying it on his forehead. She was inconsolable. Day and night she would be weeping and begging Sri Sai to save her son (Puthra Bhiksha - son's longevity by way of alms). The patient's fellow officials, relatives and well-wishers were coming to see him. Everyone had lost hope. One evening doctors attending on him came to the conclusion that he was beyond medical help; they accordingly removed him to another area earmarked for such hopeless cases and left. In deep grief, the mother, relatives and friends were in the verandah outside the patient's room. It was around 12 o' clock in the night. The patient who was thus abandoned to death, all alone and isolated, had a vision of Sri Sathya Sai Bhagavan. In distinct words, the Lord told him, "You are now going to become a new person", and disappeared. By the morning the illness was gone. All the symptoms of the disease vanished. The doctors who saw him on their morning rounds were in raptures of disbelieving happiness. "How did such severe illness abate so suddenly? Some miracle must have happened and saved you", said they to the patient and restored him to the normal ward bed. The devastated mother found herself utterly relieved of her agony; she rejoiced that the gracious Lord readily responded to her desperate prayer for puthra bhiksha. Relatives and friends of the patient also shared the allround rejoicing. Within a short period the patient recovered fully and could go to Puttaparthi to pay personal homage to Sri Sai. The Lord was overflowing with love and kindness, called him into his presence and remarked, "You were dead but you were resurrected to life and have now come to see me!" So saying, He gave him his benediction and sent him back home. Needless to say, the grateful object of the Lord's benignity, granted in such wonderful and timely manner, offered to the Lord his gratitude and returned home a happy man. In this case, Sri Sai did not give the patient his prasadam, nor did he even touch him but rescued him from veritable jaws of death. Such is the extent of Sri Sathya Sai Avatar's immense capabilities. They are unparalleled and incomprehensible At what moment, at what place and on whom the Supreme Being will choose to direct his transcendental mercy - it is something which nobody can predict, despite going through the severest austerities over several ages. For, in the present Sathya Sai Avatar the Supreme Being is displaying the most astounding, the most unbelievable, the most bewildering occurrences which had never been exhibited during earlier avatars on the sets of the Supreme Being's cosmic stageplay. We notice that such occurrences are taking place endlessly. He makes no distinction between the devotee and the devotee's relatives and associates when it comes to distributing his bountiful favours of love. It is but a demonstration of his eagerness to treat everyone with an even hand.
In the Coorg region of Karnataka, there was a zamindar who was Sri Sai's devotee. The daughter of a poor family was working in the zamindar's estate. Her husband and mother-in-law were constantly abusing her and torturing her. Caught between the two tormentors, not having a sympathetic shoulder to lean on, with no one to whom she could turn for succour, the unfortunate woman was dragging her days through despair and hopelessness. Added to her misery, her off-spring did not survive and she had no living child. This too came in handy for the cruel mother-in-law to subject the poor woman to vile and intolerable insults. The husband would not care to come to her support but would instead take his mother's side in heaping more humiliation on the hapless woman. What could the miserable lady do in this situation? As things continued to become more and more unbearable, she decided to put an end to her life by some means and was awaiting a suitable opportunity. One day, both the husband and mother-in-law happened to go to the village fair. That provided the chance she had been eagerly waiting for. She was keen not to let it slip by, eager as she was to make a final escape from her terrible lot. At about 9 A.M. she found a rope, tied one end of it to a rafter in the ceiling and the other around her neck and tried to jump to death. But suddenly the noose around her neck became loose. So, she tightened the noose and once again jumped to death. This time the knot on the rafter gave way and she fell on the ground. Due to abrasion of the noose around her neck, blood flowed. At that awful moment, suddenly she saw an extraordinary, unearthly flood of light and a vision. Sri Sai Bhagavan's beautiful form, clothed in yellow robes, a benign smile playing on his lips appeared before her eyes. She had never before seen him in actuality but during a bhajan in the zamindar's house she had seen his picture. She could therefore recognise that the form in her vision was of Sri Sai. She fell at his feet in adoration and forgot herself in her utter relief. At that stage one of the neighbours, a lady, happened to come in. She was surprised to see blood flowing from the neck of the woman. When she demanded to know what it was due to, the woman could not help confessing that she had tried to take her own life and that the ever merciful Sri Sai Bhagavan had saved her. But she kept the matter to herself for fear that if the zamindar got wind of it she might lose her job and the family might even be driven out of the estate. But that night, the zamindar's wife had a dream in which Sri Sai appeared and told her how he had rescued the unfortunate woman from committing suicide. He blamed the zamindar's wife for not caring enough about the misery of that woman and the cruel treatment she was receiving at the hands of husband and mother-in-law. Because of her negligence a calamity was about to take place and he had to intervene to save a life.
On receiving the Lord's reprimand, the zamindarni sent for the woman's husband who described all the details including how the ever-merciful Sri Sai Bhagavan had stepped in and saved the distressed woman. The news spread all over the estate. One and all rejoiced that the Omniscient, Omnipresent, Merciful Sri Sai had come to save them all from terrible calamity and attendant scandal. Both husband and mother-in-law came to the conclusion that since God himself had pulled the daughter-in-law back from the brink of death, surely, she would not die at all. From that time onwards, they began to treat her with kindness and due consideration and the whole family found real peace and happiness.
Such acts of rescue have taken place in this Avatar countless times. Each is more strange, astonishing and bewildering than another. They are not mere odd occurrences. They are all demonstrations of the enormous, boundless powers of the Divine Being.
Here is another case. The wife of a Health Department official was suffering for a long time from paralysis of the lumbar region and lower limbs. She was incapable of rising or walking or moving. She was in great agony. She had some children also. She was given many medical treatments at place after place but it was all in vain. Not knowing what more to do to help her, the husband thought of having Sri Sai Bhagavan's darsan at Puttaparthi. Sri Sai summoned him to his presence. He was all sympathy and kindness and talked to him endearingly. He said, "Why worry about this small matter." He clicked his fingers, producing little sounds, "Tak, tak..." adding, " I will thus make her whole in a moment". The unfortunate husband felt relieved at these reassuring words as he was totally devoted to Sri Sai and had implicit faith in his word. He returned home and was waiting patiently for the day when Sri Sai would make good his promise. As day after day passed, he was getting distressed. Three long months passed in this uneasy manner as he oscillated between hope and trepidation. Away from the house, he had to attend to his office work. At home he had to serve his helpless wife and also to look after his children. He was desperately looking forward to the promised divine intervention and relief. Every minute was agonising. Meanwhile, he had to go to an outstation camp in connection with his official duty. While making the necessary preparations, he went into his room. At that moment, Sri Sai Bhagavan entered into the other room where the paralysed lady was lying on her bed, gave her his vision and ordered her, "Come on. Get up and do pranaam." The lady felt overjoyed to have had the darsan of Sri Sai so early in the morning. Totally forgetting her bodily infirmity, she got up immediately and stood on her feet. At that moment she heard sounds, "Tak, tak, tak..." as are produced when fingers are clicked. In overwhelming happiness, she bent down and put her head on the Lotus Feet of the Lord and did pranaam. When she got up and looked around, Sri Sai was not there. She was in transports of joy. She was feeling unusually light and cheerful and fully capable of bodily movement. Her first concern was to make some coffee for her husband preparing to leave on his journey. She went into the kitchen and set about that task. After completing his preparations for his impending journey the husband went to see his wife. She was not in her bed. Hearing some sounds from the kitchen, he went there and found her moving about quite normally. He was in indescribable raptures. He neared her and enquired how she could move into the kitchen on her own. Thereupon she recounted all that happened in the morning, how Sri Sai Bhagavan had given darsan to her, the 'tak, tak..' sounds she had heard, how she had got up from her bed and fell at his feet and how he had disappeared thereafter. Husband and wife were overjoyed that the longstanding disease had just vanished at the sweet, nectarlike order emanating from the divine lips of Sri Sai, that their deep despair and gloom of years had been dispelled in a blissful moment marked by the Lord's click of fingers - again and again the happy couple went over the whole occurrence in happiness and abiding gratitude.
This depository of kindness, who has appeared on the earth with the divine purpose of saving all the peoples of the world, very well knows the right moment when he should intervene and offer succour to the needy, which person needs help and in what manner he should be saved. He will present himself in a vision to that particular person, at that ordained moment and relieve his suffering in that merited manner as befits the case. He is capable of every masquerade; he assumes every shape and manner as the situation demands. To the onlooker he would appear as though he is not in the know of anything, that he is not at all concerned. Swami transcends and is wholly untouched by Maya. At the same time he entangles humans in the clutches of Maya and enjoys the fun. He holds in his divine hands the strings of this puppet show. That is his leela. It is the duty of devotees to strive constantly to avoid the snares of Maya; to overcome every obstacle by constantly and devotedly worshipping Sri Sai Bhagavan and singing his praises; to keep busy in meditation (dhyan) and prayer and similar other devout and elevating activities; to endeavour at every step to merit and receive the Lord's grace. The Omnipresence of Sri Sai is complete and unbroken. It pervades everywhere. The directions in which his programme of Raksha (protection, rescue, safeguarding) operates are also wonderful. An instance is the case of a little boy saved from certain death. A well-to-do family had a double storeyed building. The mother was one day busy watching her children at play on the terrace. Her elder boy was four years old. While playing, he was running back and forth, and accidentally he reached the edge of the terrace, slipped and fell to the ground a full fifty feet below. At that exact and vital moment, Sri Bhagavan caught the little child who was on free fall in his arms and put him safely on the grassy patch below and vanished. Meanwhile, the mother discovered that her child was missing and went in search of him. As she came down the servant who had seen the child falling also came running and picked him up. On examination it was found that he sustained no injury or wound and was perfectly hale and hearty. Both servant and mother were surprised. The mother, still not believing her eyes, asked the boy with great concern whether he had really received no injury. The boy replied, "Our Baba caught hold of me as I came down and went away after leaving me here". When the news reached the head of the family and neighbours, they too were wonderstruck. They recalled that Sri Sai had declared quite often, "I am following you (Venta); I am with you (Janta); I am before your eye (Kanta); I am in your home (Inta); I will always protect you". They all told each other, "He has made good his promise to-day, for us and before our very eyes; this little innocent child has been saved from certain death. We are blessed, one and all". The manner in which Sri Sai implemented his programme of Raksha in this particular case left everyone fascinated.
End of Chapter 3
Once again Pooja will be performed. A coconut or fruit will be offered as naivedyam and arathi will be offered. Thereafter, recitation of the Katha will be resumed.
AADHYATHMIKA SIKSHA KAANDA (Swami's Spiritual Discipline)
The Parabrahma, which the Vedas have chanted about, the Supreme Being without a form (avyaktha) and without characteristics (nirguna), has assumed form and come down to earth in flesh and blood with the name of Sathya Sai Baba. In the present day world, in this Kali Age, people are suffering from lack of proper direction. With no thought of the past or for the future, with no consideration of what is good and what is evil, with no value system demarcating paap from punya, they are totally ignorant of the noble traditions of Bharat, blind to the time-honoured principles of their own respective creeds and of Sanathana Dharma. There is no one who is competent to reveal the Truth to them and guide them to the path of God. People have come to believe that ostentation, indulgence in comforts and opulence are everlasting and they alone are life's ultimate goal and salvation. They are immersed in this sort of ajnan (lack of true knowledge). They freely indulge in evil (adharma), unjust (anyaaya) and improper (akrama) activities throughout their lives. The principal objective of Sri Sai Bhagavan is to demonstrate the supreme heights scaled by Bharathiya culture; to reveal the true substance and nature of the four principles of Sathya (truth), Dharma (duty), Santhi (peace) and Prema (love); to bring out the inner meaning of the respective codes of conduct of the Varnaashramas (four Varnas and four Aashramas); to clarify the disciplines of the Sanathana Dharma which has its roots in the Vedas themselves. He intends to reach his Message to the unlettered, the uneducated in the remotest corner of the land of Bharat. He aims at providing peace, harmony and happiness to all the peoples of the world. This is also the divine purpose of his Avatar. "Wherever and whenever adharma gains ascendancy I will assume form, destroy the forces of evil and restore Dharma to its due position of pre-eminence", is how God promised in the Bhagavad Gita. In the earlier Avatars, He actually demonstrated the fulfilment of this promise. In the Avatar of Sri Rama, he destroyed Ravan. After ascending the throne, as described in the epic Ramayan by Tulasidas, Sri Rama assembled his people, explained to them the principles of Sanathana Dharma and exhorted them to dedicate themselves to the practice of Dharma. Such good fortune was granted only to Sri Rama's subjects. There is no book which refers to similar luck having been extended to people anywhere else. In the Avatar of Sri Krishna, the Divine Doctrine was given to only his closest devotees besides gopas and gopikas among whom he moved. The outstanding aspect widely noticed was destruction of evil forces and rescue of the devout.
In this Kali age, the ways of the divine Avatar of Sri Sathya Sai are quite different. This marvellous Avatar is especially praise-worthy. For he is emperor of the world without empire; he is victorious hero without weaponry; general without soldiery; of simple but effulgent form without any ornamentation whatsoever. He is the very ocean of spontaneous love and mercy; veritable Sun of cosmic consciousness (jnan) shining everywhere; untrammelled by earthly qualities (nirguna). He is most powerful, can masquerade in every form at will, all pervading, and impregnable bastion of protection to the oppressed. His form is of enchanting beauty which bewitches the world. By displaying his unmatched form, by casting a spell with the magnetic smile playing on his lips, he can enslave all the worlds and immerse them in the sea of infatuation. He is personification of all punya (merit acquired through performance of good deeds and austerities); he can wipe away fear and grief at the mere remembrance of his divine name. He is the ocean of love and compassion and mercy, and can bestow every kind of benefit by a mere look of compassion. He looks upon every single being in creation with absolute evenness (sama drishthi) without discrimination. He is loved by adherents of every creed. He is the encapsulation of every God. He is the embodiment of every power, of every manthra (incantation credited with divine force). In short, he is everything. By virtue of his own inherent powers, he is teaching the principles of devotion (bhakthi); cosmic consciousness (jnan)and detachment (vairagya), he is drawing people to himself and making them follow his bidding. By the strength of his own inherent divine force, he is binding all countries with the bond of devotion. By the same force, he is fulfilling the desires of thousands of people; he is taking innumerable forms and masquerades at will and protecting and saving devotees far and wide; he is healing disease of every description; he is materialising all kinds of objects at will; he is displaying unbroken leelas and mahimas; he is performing supra-natural deeds delighting people everywhere; he has planted the glorious flag of dharma (dharma dhwaja) everywhere in all corners of the world and lording over it all. His divine force is unrivalled, unreachable, unimaginable, indescribable, unfathomable. Even the most elevated among Gods, like Brahma (the creator), cannot comprehend his powers. By the divine power inherent in him, being the Parabrahma without beginning (anaadi), and also because of his abounding love, Sri Sai Bhagavan has convened conferences of scholars to which are invited participants from all corners of the country. Sri Sai himself selected the invitees. Through such conferences, knowledge of spiritual and religious principles, diverse ways of spiritual practice, basics of order and discipline, code of conduct governing the Varnaashramas - these are to be propagated widely so that people learn to lead their lives in peace, harmony and happiness. The main purpose of organising such conferences is to inculcate among people devotion to God, faith, moral discipline and spiritual outlook in life.
In numerous countries all over the world, thousands of devotional institutions have been established enfolding people speaking different languages. These institutions are named Sri Sathya Sai Seva Sanghams and Samajams. The main objective of these bodies is to follow the directions of Sri Sai in all respects, to treat fellow humans not as inferiors but as perfect equals. Sri Sai Bhagavan has emphasised to all these institutions that they should function in a disciplined way; they should dedicate themselves to the time-honoured virtues of purity, unostentatiousness, simplicity, modesty, generosity and truthfulness; they should observe the noble teachings of our ancient rishis (sages) which constitute the very foundation of Bharathiya culture; every hearth and every home should be clean and pure; they should constantly endeavour to establish peacefulness among all the peoples of the world; they should remember that our ancient culture aimed at realising Truth through continuous sadhana; they should demonstrate to others the sanctity and speciality of our ancient culture through personal example, i.e. through members' own behaviour and conduct, practice of good qualities like detachment (vairagya). The exceptional feature of the Sai organisations is that they do not allow malice or jealousy to tarnish their mutual relations. Nor do they allow such evils to poison relations with other spiritual organisations. They set aside pride and ego altogether and immerse themselves in dedicated selfless service. Each and every member of Sathya Sai institutions will on arising in the morning, heartily intone Pranavam (i.e. Om) and only thereafter begin daily chores. He will take a vow that whatever he is going to do during the day will be done with love and devotion and with no selfish interest, and invoke God to grant the necessary ability and mental sharpness and to guide him to proceed along the right path. When he retires for the night, he will review whatever had been done during the day, identify any lapses that had occurred due to common human failings, or due to anger, ego and selfishness. He will pray to God to help him to avoid such lapses in future. Such are the guidelines issued by Sri Sai to his institutions. All of them are following those directions meticulously and are carrying on their work in a disciplined and well-organised manner.
Sri Sai is communicating to the whole world lessons in spiritual practices of the purest kind through members of these institutions. One of the important items of these spiritual activities is Nagara Sankeerthana. Members should wake up in the Brahma muhoortham (before sunrise), mentally intone the name of God, and also do it loudly so that others will hear it. All are to be woken up with God's name. All daily chores and disciplines should be carried out in God's name. Each member should encourage other members also to follow this ritual so that collectively all will dedicate their lives and work to God. This comprehensive programme of service is Nagara Sankeerthana. This sacred programme should be carried out in every hamlet, village, town and city. At dawn no other sound but the name of God should be heard. This will yield immense benefit. It purifies the mind as well as the environment. On waking, if one loudly intones the divine names of Rama, Krishna, Govinda, Damodara, Sankara, Durga and Lakshmi, one's heart gets cleared of impurity. Sathya (truth), Dharma (duty), Santhi (peace) and Prema (love) get firmly implanted there. Moreover, waking up in the Brahma Muhoortham is itself a wholesome habit. It is good for health; mind gets alert; heart is filled with happiness; all the organs are purified. Sri Sai Bhagavan has given instructions that all devotees should assemble at one place, conduct intonation of Pranavam (i.e. Om), and recite Suprabhatham. Afterwards they should go about on the streets of the town from 5 to 7 A.M. singing soulful devotional music with appropriate bhaav (content), raag (tune) and thala (rhythm in sounds which is reflected by cymbals, Mrithangam, tamboora etc)
There are some other organisations knowsn as “Sri Sathya Sai Sathsangams”. Members there, carry out spiritual sadhanas of higher order like regular dhyan (meditation), japs (repetition of Mantra) and study of sacred books.
Sri Bhagavan designed all these Sadhanas (oractices) and activities with a noble ideal. It is his desire that these should attract and encourage not only members of these instituions but also the general public at large to take up such activities.. Thereby, they too will learn to adopt the attendant austerirties, rules to be observed, regulated conduct and discipline.. In course of time they too will develop into adept Sadhaks, turn to God, realise Truth, dedicate themselves to the observance of Dharma, lead peaceful and happy lives and finally qyalify for God’s Love and Reward. These institutions of Sadhana are endowed with the power and ability to develop the spiritual qualities of devotion (bhakti), cosmic consciousness (jnan) and detachment (vairagya) and dharma as expounded by our ancient rishis – which are the very foundation of Bharathiya culture. Such organisations have been established in large numbers not only all over India but also in many foreign countries. There are several persons who have appreciated the noble role of these organisations, renounced everything and adopted sanyas. Hundreds of such personms including foreigners are converging on Puttaparthi eager to have a darshan of Sri Bhagavan and to serve Him. Once they set eyes on the Divinely beautiful figure of Sri Sai, and hear his sacred message directly from Him, they forget everything else. Unable to veer themselves away from His ennobling presence, they decide to stay here for good. There are any number of such persons. Sri Sai Bhagavan is the very embodiment of love; these foreigners crae to imbibe, to their hearts’ content, the nectar of love flowing from His adorable lips. How much more fortunate are we, His own country men, who are able to see Him, feel Him and hear Him! We are able to worship God incarnate, who is available at our beck and call, who is no other Satchidananda Parabrahma Moorthi Himself. How immeasurably fortunate are we! So, may all people worship this Sai Bhagavan with pure heart and with abiding love according to the prescribed procedure and obtain His blessings and fulfillment of their desires.
End of Chapter 4
Once again Pooja will be performed. A coconut or fruit will be offered as naivedyam and arathi will be offered. Thereafter, recitation of the Katha will be resumed.
BODHA KAANDA (Swami’s Universal Teachings)
Sri Sathya Sai Bhagwan is deep as the ocean of love and kindness, He is everything, full and complete, leaving no vacuum, He is like father and mother to this world, He has no beginning, no end, He is the personification of Parabrahma , He is Omniscient , He encapsulates the entire corpus of gunas (characteristics) as well as the 64 fine arts /crafts (kalas) within himself. The thousand-hooded divine serpent, Adhisesha, the master of all learning-nay, even a billion Adiseshas cannot fully describe the innumerable leelas and mahimas of Sri Sai. One never gets satiated whatever number of times one might hear the Divine story of the Lord which is indescribably beautiful. Every move of His generates immense happiness as well as wonderment in the onlooker. Even as He is busy delivering his elevating message to the thousands of devotees who throng to Him on the Maha Sivarathri day (on which day Lord Siva had taken form), He simultaneously materialises Athma Lingas (i.e. self-generated emblems of Siva) from his stomach which emanate from his mouth. And astonishingly there is immense variety in the lingas so produced. Some are shaped like saligramas, some are of natural crystal, some of gold and some are jyothirlingas (of pure light). This manifestation is the grandest of His endless leelas. Such a marvellous leela had never been witnessed during the period of any previous Avtars . We can never gauge the measure of this Avatar’s greatness but it is a fact that whatever words emerge out of those Divine lips make the listeners bewitched, spellbound and enthralled. Our hearts resonate in consonance with the tunes of the celestial Veena in His hands. Whatever He does with His Divine Sakthi (power), every one of His deeds is meant for the welfare and progress of the world. He has established many an educational institution and set before them noble ideas and objectives. One does not find in these bodies of learning, boys and girls intermingling freely without let or hindrance doing whatever they please. On the other hand, we meet children of both sexes imbued with deep spirituality, disciplined conduct and abiding love of God, much in the time honoured traditions of Bharat. The trainees learn to understand what the venerable sages of this land had taught in regard to social conduct; and when they go out, they are thus properly equipped to lead well-ordered and productive lives by adhering to the noble principles of Sathya (truth) Dharma (duty), Santhi (peace) and Prema (love).
Let us hear from the Lord’s own lips His message to the students:
“You must first of all recognise the essence of humanness (manavathva) before you choose the code of conduct appropriate and well suited to it. One should intensly search for the Cosmic Being who is the basic link between one’s self and creation. One should not act just on his own whim and fancy wut within the counds of sciptures. Both the field (kshetra) and the sower (kshethrajna) are but the sa,e Parabrahma; and the same celestial principle (“Sarvam Brahma Mayam”) permeates the whole universe. One should fully realise this absolute truth by unbroken and unsparing practice. Man can achieve, through perseverance (i.e. sdadhana) the cosmic exprerience of identity with the Supreme Being, and the resultant supreme sense of bliss (anandam) which are both trancendental in nature, way beyond and above the human mind’s range of physical senses. Students should dedicate themselves to their duty in the single minded manner of Arjuna of the Mahabharatha. Performance of one’s duty requires from faith and undivided attention, which can be acquired through selfless service. Every single person is entitled to raise himself and quality to occupy the throne of the realm of the athma.
“Man has within him the capacity to inspire great courage and enthusiasm in the hearts of those around him. The noblest message from this land of Bharat to mankind is that man’s highest virtue is absolute faith in himself. The educational system now prevailing distances itself from the noble message and therefore deserves top be discarded forthwith.
“ We urgently need to instal and altogether different system. The new system should emphasise that truthful conduct is itself a strict spiritual austerity (sadhana) which has to be practised for attaining higher goals. The most sacred activity is to do good to others. One’s Mother is God, so is one;s Father, one’s Teacher is God , so is one’s Guest – these are wonderful ideals deserving to be cherished both in percept and practice. They would certainly lead to immense collective happiness of humanity. Education is noe meant merely for the sake of livelihood (jeetham); it is meant for the sake of life itself (jeevitham).Mere temporal education devoid of spirituality can yield no peace or happiness or welfare. Modern civilisation coarsens the human heart; it turns even the finest brain to worthless clay and induces man to take to false and incorrect ways in life. In the present educational system there is no provision or programme capable of encouraging a student to strive for physical, mental and spiritual well being. Wildly pursuing the means of finding physical enjoyment man is losing sight of humanness (manavathva). It is only in this sanctified land of Bharat that the techniques of spiritual procedures of Sadhana have developed to reach very high levels. Therefore the people of this land have the advantage of having, within their easy reach, the highest principles of spiritual development and advancement. You may have immense knowledge , knowledge of the physical world and everything materialistic. But of what use is this knowledge if you do not know who you really are, from where exactly you have come here, what ultimate destination you are headed for? Is it not foolish to waste your entire life making no effort to find satisfying answers to these vital questions – answers which are vcertainly bound to benefit you enormously? Self-confidence, abiding faith in one’s self, is the root of the tree of life; devotion is its flower, anandam (bliss) is its fruit; good character is the sweet fruit juice. On your shoulders rests the duty to defend, to protect and enhance the honour of yourselves, of your country and of Sanathana Dharma (the ageless creed)”.
Those were the ringing words in which Sri Sathya Sai Bhagwan couched his soul-stirring message to the young scholars. Such exhortations were given not only to students but to those engaged in other fields of activity too. He conveys his views and directions in numerous ways; with both hands he bounteously distributes in valuable gems from his inexhaustible treasure of jnan, bound in packages of Sanathana Dharma. Everyone without exceptions receives these lovely tokens of tender love. Sri Sai plants in the hearts of all the peoples of the world the seeds of absolute faith in God, thirst for spirituality and keen desire to do service; and he diligently waters those seeds with the sweet nectar of his love and compassion.
Through in numerable samithis, samajams, sanghams, mandalis and sabhas in every corner of the country, Sri Sai is spreading his divine messages and exhortions (Updesh) for the benefit of mankind. Resurrection of imperilled Dharma is the principal purpose of his Avatar. For furthering his agenda, he desired to have a suitable focal point. The choice fell on Mumbai, capital of Maharashtra, the state which had been his field of action in the earlier avatar. The name he chose for the proposed centre was “Dharma Kshethram”. Armed with his blessings members of Mumbai Sri Sathya Sai Sewa Samithi took up the project. The foundation stone was laid by Sri Bhagwan himself. Well ahead of schedule an imposing edifice arose fully equipeped with every facility and complete in all respects including guest rooms. Aall were happy and agreebly surprised at the phenomenal progress of the project blessed as it was by the Lord himself . They greatfully took it as another instance of Sri Sai Bhagwan’s spontaneous demonstration of his love and leela. The structure was christened “Sathya Deepam” (the lamp of truth) by Sri Sai. In Sathya Deepam’s prayer hall, a lamp (jyothi) has been picturised. It has the capacity to attract all the diverse thoughts of the devotees and turn them in one single direction and to immerse the praying devotees in a tranquil sea of concentrated meditation (dhyan). The celebrated line from the Upanishads, “Thamasoma Jyothirgamaya”, meaning, “Lead me from the enveloping darkness into Enlightenment”, fully reflects the agonised cry of the suffering humanity. The merciful response to that prayer, the hand of compassion reaching out to the desperate humanity of the world is the blessing of Sri Sai in the shape of Sathya Deepam and the splenderous symbol of jyothi incorporated therein. To the rear of the prayer hall, there is a cylindrical structure which houses a winding staircase with marble steps. Sri Sai uses this to reach the upper floor. The central pillar supports the upper structure called ‘Eighteen Petalled Lotus’ (Ashtadasa dala kamala) is the sanctified residence of Sri Sathya Sai Bhagavan. Mumbai is India’s gateway. Dharma Kshetram has been rightly established in this city. In this beautiful building so aptly named “Sathya Deepam” the Lord himself resides in person. Both idrectly and indirectly, Sri Bhagavan carries on His three-pronged programme of preaching of Dharma (Dharma Bodha), resurrection of of Dharma (Dharmoddharama) and installation of Dharma (Dharma Prathoshtapana). All the people of Bharat offer their homage, with hearts overflowing with happiness and spiritual zeal, to the Lotua Feet of Sai Bhagavan who is the inspirer of all these fruitful activities.
Every single individual should begin somewhere and gradually develop spiritual sadhana (practice). The degree of his application to sadhana should be steadily enhanced. Supreme Divinity lies dormant in every individual. One should endeavour to recognize it. This is the message of Sri Bhagavan. He once declared, “Through this Dharma Kshethram my message will get more widely spread throughout the world”. To constantly think of God, to dedicate to God the fruits of one’s labours, to be absolutely devoted to God at all times – these qualities can achieve for man, genuine spiritual liberation from bondage. One’s life span is to be utilised purposefully for doing sadhana to secure moksha (release from the cycle of birth and death). On the other hand, man is squandering it through indulgence of the physical senses. The heart of every human being is his own working field, for the practice of Dharma. It is the Dharma Kshethram (field of Dharma) as well as Kuru Kshethram (field of action) The word “Kuru” means “do”, do Karma (action). One’s duty is therefore, to follow the path of Dharma, to perform good deeds and to attain salvation. It is wrong to turn to bad ways, commit evil deeds and thus lay one’s precious life to waste. That is also the gist of the Bhagavad Gita. Right in the first verse (sloka) of the Gita, there is a question from Dhritharashtra: “In the field of Dharma Kshethram, which is Kuru Kshethram, what is being done by Mamakah and Pandavah?”. Let us look at these words carefully. Mamakah means ‘my people’, that is to say, an army enveloped by the veil of Ahamkara (ego) and Mamakara (possessiveness). In other words, it an army tainted by the deadly characteristics of thamasa (darkness, evil, impurity) and of rajasa (insolence, passion, ambition). Contrast this with the other word. Pandu means white. Pandavah are the untained ones, of placid, unruffled sathvic disposition (of goodness, wisdom, purity). This battle is truly the eternal battle raging in every age – the battle between the sathvic forces and thamasic and rajasic forces. But it is the sathvic force s which alone will ultimaterly triump, because they alone receive God’s grace and give decisvie victory and finally salvation. A river takes its birth really from the sea. Irrespective of every obstacle in its way and overcoming all of them, it flows and flows on until it reaches the bosom of its mother, the sea. In the same relentless manner, man should travel single-mindedly towards his true origin, that is Madhavatathvam (the Supreme Being), from he had taken his birth originally. Whoever adopts the sathvic characteristics and strengthens them sufficiently, will be showered with God’s grace as in the case of the Pandhavas and he will attain completesuccess. This Sri Sai’s inspiring message.
Additional facilities like hutments for the sadhakas, prayer halls, a bhajan hall to seat thousands of devotees and also a printing press are being planned for Dharma Kshethram. To help sadhaks from abroad there is a special package. These foreigners have a deep thirst for devotion, cosmic consciousness (jyan) and detachment (vairagya). They are eager to undergo arduous spiritual practices and austerities. (Sadhanas) They want to imbibe deeply the nectar of Sri Sai’s preachings, which are reputed to be trans-denominational and attain self-fulfillment at His Lotus Feet. Now these eager seekers require to be properly received and housed, given appropriate facilities, and preparatory instructions to help them in their spiritual quest. so, an International Centre has been established within dharma Kshethram. There, special devotional programmes are arranged on festival days and religious occasions pertaining to all religions without distinction, in addition to normal daily bhajans. On the day of inauguration of Dharma Kshethram, in the palatial building of “Sathya Deepam”, Sri Bhagavan, with His own Divine Hand, lit the eternal lamp (Akhanda Jyoti). That lamp is meant to shine for ever and ever eternally giving out its light all around. The flame diffuses the effulgence of spiritual jnan all over the world and offers salvation to entire mankind. Devotees lit their own lamps from that Akhanda Jyoti and carried them to far off lands. Those little lamps are now installed in several Sri Sathya Sai Kendrams and Yoga Sadhana Shikshana Kendras for the benefit of sadhaks, who practise Jyoti Dhyana Abhiyas rituals prescribed by Sai Bhagavan. Sri Sai granted full permission to install such subsidiary akhanda jyotis. While blessing their efforts, H advised ; that every devotee’s heart should evolve into Dharma Kshethram (field of virtuous action) and a Prasanthi Nilayam (Abode of Spiritual Tranquility); that Sanathana Dharma, acclaimed by the Vedas, constitutes a sublime doctrine which is trans-denominational (encompassing the predominant precepts of all major religions) and that all people should learn it, practise it and attain happiness.
To sump up, Sri Sai Bhagavan is verily the Supreme Divine Being without a beginning or end. His Divine sakthi (power) is boundless. How is it possible to enumerate and describe His mahimas of immense variety and significance? “Anoraneeyaan, Mahatho Maheeyaan”, goes a profound description: tinier than the tiniest particle, vaster than the vastest. I have tried to put it down in words, to the best of my limited capability. Sri Sai’s greatness, His supremacy has no beginning nor end; it is extensive beyond imagination, outstripping the farthest bounds of the Universe. Realising this and being aware of their own limitations, devotees should worship Sri Sathya Sai Bhagavan to the best of their ability and with sincere faith, love and devotion in their hearts. In accordance with the prescribed procedure, they should perform this Sri Sathya Sai Vratham and obtain fulfillment of their heartfelt desires. May all devotees continue constantly, to perform good deeds which are worthy of Sri Sai’s approval, affection and love, imbibe jnan and attain salvation.
End of chapter 5Raajaanna Soopa Ghritha Bhakshya Samyuktha Mahaa Naivedyam Samarpayaami. Om Bhoorbhuvassuvah. Om Thath Savithur Varenyam. Bhargo Devasya Dheemahi. Dhiyo Yo Nah Prachodayaath.
Water from the Kalasam should be sprinkled on Mahaa Naivedyam using a flower.
Sathyam Thvarthena Parishamchaami. Amruthamasthu. Amruthopastharanamasi.
The devotee should gently wave his open palm from the Mahaa Naivedyam towards the Lord, symbolising that he is offering it for the Lord's pleasure.
Om Praanaaya Swaahaa. Om Apaanaaya Swaahaa. Om Udaanaaya Swaahaa. Om Samaanaaya Swaahaa. Om Brahmane Swaahaa.
Madhye Madhye Paaneeyam Samarpayaami. ( pour a spoonful of water in the plate.)
Amruthaapidhaanamasi. Uthara Aaposhanam Samarpayaami. (pour a spoonful of water in the plate.)
Thaamboolam Samarpayaami. (Betel leaves, betel nuts and a coin will be offered)
Suvarna Manthra Pushpam Samarpayaami. (Flowers)
Aathma Pradakshina Namaskaaraan Samarpayaami.
The devotee should stand up. He should go round himself three times with palms joined in namaskar-posture. Then he should sit down and proceed with the pooja.
Anyadhaa Saranam Naasthi. Thvameva Saranam Mama. Thasmaath Kaarunya Bhaavena Raksha Sai-Easwara Prabho.
Anayaa Dhyaana Aavaahanaadi Shodasa Upachaarayaa Bhagavan Sarvaathmakah. Sarva Devathatheetha Swaroopa Sri Sathya Sai Devathaa Prasaadam Sirasaa Gruhnaami.
The devotee should respectfully take a flower from the pooja and place it on his head as prasadam. He should also take a small portion from the Naivedyam and eat it as prasadam. Those present at the pooja should also be given a flower each and some portion of the Naivedyam.
Om Jai Jagadeesa Hare, Swami Sathya Sai Hare,
Bhaktha Jana Samrakshaka, Parthi Maheshwara,
Om Jai Jagadeesa Hare
Shashi Vadanaa Sreekaraa, Sarva Praanapathe Prabhu,
Sarva Praanapathe
Aasritha Kalpa Lathikaa Aapadbaandhavaa,
Om Jai Jagadeesa Hare
Maatha Pithaa Guru Daivamu, Mari Anthayu Meere
Swami Mari Anthayu Meere
Naada Brahma Jagannaadhaa, Naagendra Shayana,
Om Jai Jagadeesa Hare
Omkaara Roopa, Ojaswi, Om, Sai Mahaadevaa, Sathya Sai
Mahaadevaa, Mangala Arathi Anduko Mandaragiri Dhaaree,
Om Jai Jagadeesa Hare
Naaraayana Naaraayana Om Sathya Naaraayana, Naaraayana
Naaraayana Om
Naaraayana Naaraayana Om Sathya Naaraayana, Naaraayana Naaraayana Om
Sathya Naaraayana, Naaraayana Om Om Jai Sadgurudeva
Om Saantih Saantih Saantih.
Jai Bolo Bhagavan Sri Sathya Baba Ki Jai
Sarva Devathaatheetha Swaroopa Sathchidaananda Moorthy Ki Jai.
Sri Sathya Sai Vratham
Sublime Pooja to perform
In devotion true and deep
Earns Swami's Love and Grace.
The pious and the righteous
Dedicated to His worship and pray
May Sai Bhagavan fulfil their every wish
And grant them protection ever.
Om Sarveshaam Swasthir Bhavathu
Om Sarveshaam Shaanthir Bhavathu
Om Sarveshaam Poornam Bhavathu.
Sarvaloka Saranya Sri Sai Bhagavan
Sarve Janaah Sukhino Bhavanthu.
Sarvam Sri Sai Rama Parabrahma-Arpanamasthu.
UDVAASANA
This process of Udvaasana(ceremonial fafrewell) should be performed on the next morning of the pooja day. After a brief pooja, the deity can be removed from the place where the pooja was performed the previous day. (This is also called punar pooja)
P ALIGN="JUSTIFY"> Sarva Devathaatheetha Swaroopa Sri Sathya Sai Devathaam Uddisya Sri Sathya DevathaaSarva Devathaatheetha Swaroopa Sri Sathya Sai Devathaabhyo Namah.
Yajnopaveetham Samarpayaami. (Cotton sliver pressed in
the shape of a thread).
Naanaa Vidha Parimala Pushpaani Samarpayaami. (Flowers).
Dhoopam Aaghraapayaami. (Lighted joss-stick or incense).
Deepam Darshayaami. (Lighted Jyothi).
Dhoopa Deepa-Anantharam Aachamaneeyam Samarpayaami.
(A spoonful of water in the plate).
Naivedyam : Here a fruit will be offered to the Lord.
Om Bhoorbhuvassuvah. Om Thath Savithur Varenyam. Bhargo
Devasya Dheemahi. Dhiyo Yo Nah Prachodayaath.
Sathyam Thvarthena Parishamchaami.
Amruthamasthu. Amruthopastharanamasi.
P ALIGN="JUSTIFY"> The devotee should gently wave his open palm from the Naivedyam towards the Lord, symbolising that he is offering it for the Lord's pleasure.
Om Praanaaya Swaahaa. Om Apaanaaya Swaahaa. Om Udaanaaya Swaahaa. Om Samaanaaya Swaahaa. Om Brahmane Swaahaa.Madhe Madhye Paaneeyam Samarpayaami. (A spoonful of water in the plate).
Amruthaapidhaanamasi.
Uthara Aaposhanam Samarpayaami (A spoonful of water in the plate).
Thaamboolam Samarpayammi. (Betel leaves and betel nuts together with a coin will be offered)
. Suvarna Manthra Pushpam Samarpayaami. (Flowers).
Aathma Pradakshina Namaskaaraan Samarpayaami.
The devotee should stand up. With palms joined in namaskar he should go round himself thrice. Then he should sit down and proceed with the pooja.
Anyadhaa Saranam Naasthi. Thvameva Saranam Mama.Anayaa Dhyaana Aavaahanaadi Shodasa Upachaarayaa Bhagavan Sarvaathmakah. Sarva Devathatheetha Swaroopa Sri Sathya Sai Devathaa Prasaadam Sirasaa Gruhnaami.
Udvaasana:
Yajnena Yajnam-ayajantha Devaah,
Thaani Dharmaani Prathamaanyaasan
The Ha Naakam Mahimaanah Sachanthe
Yathra Poorve Sadhyaah Santi Devaah.
Swamin Yathaa Sthaanam Pravesayami
The devotee should take a flower from the pooja and place it respectifully on his own head.
It is time now to move the deity. That is to say, the carefully arranged pooja peetham and mandapam will be dismantled, gently and slowly.
The priest who has assisted the devotee in performing this pooja should be venerated by offering gandham (sandalwood paste), flowers and akshathas (rice grains coloured yellow with turmeric paste), and also some money according to the devotee's ability. Then the picture of Sri Sai and the wooden seat below should be kept back; but the rest of it all including the pieces of cloth and vessel (kalasam) should be given away in one bunch as daan (gift) to the priest. Only thereafter the mandap, too, should be given away as daan.
Annex IPurusha Evedam Sarvam,
Yadbhootham Yacha Bhaavyam.
Utha-Amruthathvasya-Eeshaanah,
Yadannena Athirohathi.
Ethaavaan-asya Mahimaa,
Atho Jyaayaam-shcha Poorushah.
Paadosya Vishwaa Bhoothaani,
Thripaadasya Amrutham Divi.
Thripaad-oordhva Udaith Purushah,
Paadosya Ihaa Bhavaath Punah.
Thatho Vishvam Vyakraamath,
Sa-ashana-anashane Abhi.
Thasmaath Viraad-ajaayatha,
Viraajo Adhi Poorushah.
Sa Jaatho Athyarichyatha,
Pashchaath Bhoomim-atho Purah.
Yath Purushena Havishaa
Devaa Yajnam-athanvatha,
Vasantho Asya Aseedaajyam,
Greeshma Idhmah, Sharath-havih.
Sapthaasya-asan Paridhayah,
Thrih Saptha Samidhah Kruthaah,
Devaa Yadyajnam Thanvaanaah,
Abadhnan Purusham Pashum.
Tham Yajnam Barhishi Prowkshan
Purusham Jaatham-agrathah,
Thena Devaa Ayajantha
Saadhyaa Rushayascha Ye.
Tasmaath Yajnaath Sarva-huthah,
Sambhrutham Prushadaajyam.
Pashoom Sthaamsh-chakre,
Vaayavyaan, Aaaranyaan, Graamyaashcha Ye.
Thasmaath Yajnaath Sarva-huthah,
Ruchah Saamaani Jajnire.
Cchandamsi Jajnire Thasmaath.
Yajus Thasmaath Ajaayatha.
Thasmaath Ashvaa Ajaayantha,
Ye Ke Cha Ubhayaadatah,
Gaavo Ha Jajnire Thasmaath,
Thasmaath Jaatha Ajaavayah.
Yath-Purusham Vyadadhuh,
Kathidhaa Vyakalpayan,
Mukham Kimasya, Kow Bahoo,
Kaa Vooroo, Paadaa Vuchyethe.
Braahmano Asya Mukham-aaseeth,
Baahoo Raajanyah Kruthah,
Vooroo Thadasya Yadvaishyah,
Padbyaam Shoodro Ajaayatha.
Chandramaa Manaso Jaathah,
Chakshoh Sooryo Ajaayatha,
Mukhaath Indrashcha, Agnishcha,
Praanaath Vaayuh Ajaayatha.
Naabhyaa Aaseeth Anthariksham,
Sheershno Dyowh Samavarthatha,
Padbhyaam Bhoomih, Dishaa Shrothraath,
Thathaa Lokaam Akalpayan.
Vedaahametham Purusham Mahaantham,
Aadithya Varnam Thamasasthu Paare,
Sarvaani Roopaani Vichithya Dheerah,
Naamaani Kruthvaa Abhivadan Yadaasthe.
Dhaathaa Purasthaadyam Udaajahaara,
Shakrah, Pravidvaan-pradishah, Chathasrah,
Thamevam Vidvaan-amrutha Iha Bhavathi,
Na Anyah Panthaa Ayanaaya Vidyathe.
Yajnena Yajnam-ayajantha Devah,
Thaani Dharmaani Prathamaanyaasan.
The Ha Naakam Mahimaanah Sachanthe
Yathra Poorve Saadhyaah Santhi Devah.
Adbhyah Sambhootham Prithivyai Rasaacha,
Vishva Karmanah Sama-varthathaadhi,
Thasya Thvashtaa Vidadhath-roopamethi
Thath-purushasya Vishvam-aajaanam-agre.
Vedaahametham Purusham Mahaantham
Aadithya Varnam Thamasah Parasthaath,
Thamevam Vidvaan-amrutha Iha Bhavathi
Na Anyah Panthaa Vidyatheyanaaya.
Prajaapathih Charathi Garbhe Anthah
Ajaayamaano Bahudhaa Vijaayathe.
Thasya Dheeraah Parijaananthi Yonim
Mareecheenaam Padam-icchanthi Vedhasah.
Yo Devebhya Aathapathi,
Yo Devaanaam Purohithah,
Purvo Yo Devebhyo Jaathah,
Namo Ruchaaya Braahmaye.
Rucham Braahmam Janayanthah
Devaa Agre Thadabruvan
Yasthvaivam Braahmano Vidyaath
Thasya Devaa Asan Vashe.
Hreeshcha The Lakshmeeshcha Pathnyow,
Ahoraathre Paarshve, Nakshathraani Roopam,
Ashvinow Vyaattham, Ishtham Manishaana,
Amum Manishaana, Sarvam Manishaana.
Om Thaccham Yoraavrunee Mahe,
Gaathum Yajnaaya, Gaathum Yajna Pathaye.
Daiveeh Swasthirasthunah,
Swasthih Maanushebhyah.
Oordhvam Jigaathu Bheshajam,
Sham No Asthu Dvipade,
Sham Chathushpade,
Om Santhih, Santhih, Santhih.
Harih Om Tathsath.
Ithi Sri Purusha Sooktham Samaaptham.
P ALIGN="JUSTIFY"> Purusha
Sooktham comprising several Riks (stanzas) is a hymn from the Thaithireeya
Aaranyakam in the Vedas. This Sooktham describes the process of creation and
different stages of evolution, tracing the manifestion of everything in the
Universe to the Supreme Being, which is referred to as Purusha. The description
goes to establish the underlying unity in the apparent diversity, saying that
the One unmanifest Reality itself became everything in the manifest Universe,
pervading the entire creation and well extending beyond it.
This Sooktham is used in the course of the sixteen types of upachaaras (shodasopachaaras), i.e. sevas (services) rendered by the devotee to the Lord during the Pooja.
Regular recitation or hearing of the mystic words and sounds of the text help the devotee gradually to transcend the limitations of the physical environment, and to attain perception of the all-perasive Divinity, wherein time stands still, mind melts into nothingness and only Bliss prevails.
Annex IIYo Apaam Pushpam Veda. Pushpavaan Prajaavaan
Pashumaan Bhavathi.
Chandramaa Vaa Apaam Pushpam. Pushpavaan Prajaavaan
Pashumaan Bhavathi.
Ya Evam Veda. Yo Apaam Aayathanam Veda. Aayathanavaan Bhavathi.
Agnirvaa Apaam Aayathanam. Aayathanavaan Bhavathi.
Yo Agneraayathanam Veda. Aayathanavaan Bhavathi.
Aapo Vaa Agneraayathanam. Aayathanavaan Bhavathi.
Ya Evam Veda. Yo Apaam Aayathanam Veda. Aayathanavaan Bhavathi.
Vaayurvaa Apaam Aayathanam. Aayathanavaan Bhavathi.
Yo Vaayoraayathanam Veda. Aayathanavaan Bhavathi
. Aapo Vai Vaayoraayathanam. Aayathanavaan Bhavathi.
Ya Evam Veda. Yo Apaam Aayathanam Veda. Aayathanavaan Bhavathi.
Asow Vai Thapannapaam Aayathanam. Aayathanavaan Bhavathi.
Yo Amushya Thapatha Aayathanam Veda. Aayathanavaan Bhavathi.
Aapo Vaa Amushya Thapatha Aayathanam. Aayathanavaan Bhavathi.
Ya Evam Veda. Yo Apaam Aayathanam Veda. Aayathanavaan Bhavathi.
Chandramaa Vaa Apaam Aayathanam. Aayathanavaan Bhavathi.
Yah Chandramasa Aayathanam Veda. Aayathanavaan Bhavathi.
Aapo Vai Chandramasa Aayathanam. Aayathanavaan Bhavathi.
Ya Evam Veda. Yo Apaam Aayathanam Veda. Aayathanavaan Bhavathi.
Nakshathraani Vaa Apaam Aayathanam. Aayathanavaan Bhavathi.
Yo Nakshathraanaam Aayathanam Veda. Aayathanavaan Bhavathi.
Aapo Vai Nakshathraanaam Aayathanam. Aayathanavaan Bhavathi.
Ya Evam Veda. Yo Apaam Aayathanam Veda. Aayathanavaan Bhavathi
. Parjanyo Vaa Apaam Aayathanam. Aayathanavaan Bhavathi.
Yah Parjanyasya Aayathanam Veda. Aayathanavaan Bhavathi.
Aapo Vai Parjanyasya Aayathanam. Aayathanavaan Bhavathi.
Ya Evam Veda. Yo Apaam Aayathanam Veda. Aayathanavaan Bhavathi.
Samvatsaro Vaa Apaam Aayathanam. Aayathanavaan Bhavathi.
Yah Samvatsarasya Aayathanam Veda. Aayathanavaan Bhavathi.
Aapo Vai Samvatsarasya Aayathanam. Aayathanavaan Bhavathi.
Ya Evam Veda. Yo Apsunaavam Prathishthithaam Veda.
Prathyeva Thishthathi.
Suvarna Manthra Pushpam Samarpayaami.
Manthra Pushpam figures in the Narayana Sooktham which is also from the Thaithireeya Aaranyakam. It deals with the existence of the Supreme Reality in the spiritual heart in the human body. It is recited at the end of the Pooja while finally offering flowers to the deity by the devotee and also those present at the Pooja. During the recitation, all of them will stand up reverentially holding flowers in their open palms put together in the form of a bowl. At the conclusion of recitation of Manthra Pushpam each person will place those flowers respectfully at the feet of the Lord in the mandapam.
The bowl formed by putting together open palms is named Anjali and the gesture of holding flowers in this manner is termed Pushpa-anjali. It symbolises heartily offering flowers to the Lord in total devotion.
Annex III
Sri Sathya Sai Vratha kalpam was composed by the authoress (Smt Sarada Devi alias Pedda Bottu), in Telugu, the Mother Tongue of the Andhras. The procedure of worship described by her is commonly observed by the Hindus. Those unfamiliar with it may benefit from the following information.
1. GENERALAachamanam & Aachamaneeyam
Aaaghraapayaami
I am making you, the deity, smell the sweet scent of lighted joss-stick or
incense.
Akshathas
Rice grains coloured yellow with moistened turmeric powder or moistened kumkum
(vermilion).
Arghyam
Water offered to the deity for the purpose of washing his hands.
Darsayaami
I am showing you, the deity, the lighted jyothi (sacred flame).
Deepam
Also called jyothi. It is a lighted wick positioned in the lampstand and fed with ghee (clarified butter) or gingilee oil. The jyothi is ceremoniously shown to the deity during worship. middle three fingers and applied on his/her forehead, shoulders, arms, chest and
DhoopamNamah & Namaskar
Salutation offered by the devotee addressed to the deity. It is offered with the
two palms joined together.
Poojayaami
I am worshipping the deity.
Samarpayaami
I am offering to the deity (flowers, water, etc.).
Simhaasanam
Throne for the deity to be seated.
Snaanam
Bath to the deity.
Srigandham and Gandham
Sandalwood paste.
Vasthram and Vasthra Yugmam
Literally, clothes for the deity. Yugmam means a pair. In the place of clothes, thin, flat and small pieces of cotton pressed into shape by fingers moistened with turmeric paste may be offered.
VeejayaamiVibhoothi
Sacred ash white or off-white in colour. Mixed with a little water and made as a paste, it spreads easily. The paste is then taken by the devotee with the middle three fingers and applied on his/her forehead, shoulders, arms, chest and abdomen. This procedure is particularly observed before the commencement of the Pooja. Viboothi, wet or dry, may also be offered to the deity during worship in the same way as flowers are offered.
YajnopaveethamSacred Thread offered to the deity. For the purpose of Pooja, it is made by hand spinning out of cotton ten or twelve inches long and pressing it with fingers to resemble a length of thread by using moistened viboothi. Ordinarly it is made of cotton thread and is worne by men, hanging from the left shoulder to the right side of the waist, across the torso. <?
2. SPECIALPancha Pallavas
Reference to the five varieties of leaves (mango, banyan, peepul, cotton or bhel) to serve as Pancha Pallavas is suggestive in nature. Devotees are free to draw on their locally available flora (eg., pine, ivy, olive or chrysanthemum) so long as thorny species are avoided.
Guru PraarthanahThis is a prayer to Lord Dakshinaa Moorthy, that aspect of Lord Siva which relates to learning and teaching. Lord Siva is the supreme master of dance; and all the 108 forms of dance known have been derived from him. Indeed, he is as much a master of Yoga and spiritual sciences as of music, dance and other arts. As a universal preceptor he is worshipped in the form of Dakshinaa Moorthy.
PraanaayaamIt is a yogic technique by which breath is regulated. Simply stated, the practitioner holds his nose with thumb and middle finger. He then closes one nostril and deeply inhales through the second nostril. The breath is held for several moments and is then released slowly through the first nostril while the second one is closed. This is done several times. Then the process is repeated with the roles of the nostrils reversed. Pranaayaam is a matter entailing a specific technique to be learnt from a qualified guru.
SankalpamThe word connotes "the will to perform". Details regarding the place, year and date (according to Hindu Calendar), the names and relationship of the devotees as well as the purpose of worship are given in the text under this head. Suitable changes may be made by the devotees while reading the Sankalpam, depending upon the locale and circumstances concerned.
KalasaaradhanamThe word means worship of the Kalasam, the copper tumbler used by the devotee while doing Pooja. The words given under this heading mean that the vessel and the water contained in it are sanctified by the presence of the Trinity (Brahma, Vishnu and Maheswara), the four Vedas, all the world's oceans and the sacred rivers of India.
Ganapathi Pooja
Ganapathi, also extensively known as Vinaayaka, is the elephant-headed God and son of Lord Siva and his consort, Parvathi. He is the all powerful deity capable of removing every obstacle from the path of every action and its final fulfilment. He can overcome all that obstructs or restricts, hinders or prevents. No holy ritual, Pooja or activity is performed without worshipping Ganapathi in the first instance.
Anga PoojaAnga means part, here, of the deity's body. Here Sri Sathya Sai Bhagavan is worshipped in his physical, bodily form, every portion of his body being individually offered Pooja. Each line in the Anga Pooja mentions the particular organ or part being worshipped. The devotee should do this Pooja with the most devout conviction that Sri Sathya Sai Bhagavan is physically in front of him in the Pooja mandapam.
Ashtothara PoojaThis portion is the real, substantive Pooja. Ashtothara means: a hundred and eight. Sri Sathya Sai Bhagavan is worshipped by invoking his name and attributes a hundred and eight times. At the end of each line ending with the word Namah, the devotee should place a flower at the feet of the representation of Sri Sathya Sai Bhagavan in the Pooja mandapam.
Mahaa NaivedyamAfter the Pooja and the reading of the Katha section are completed, full meal is offered to the Lord. That is called the Mahaa Naivedyam. It is an elaborate meal comprising cooked cereals, lentils and also delicacies, sweetmeats and fruits. It is more replete compared to the Kalpoktha Naivedyam offered earlier during the course of the Pooja, consisting of just a single item - sooji (cream of wheat) or daliya (broken whole wheat) cooked in water with sugar, ghee (clarified butter) cashew nuts, almonds and raisins.
AarathiThis marks the conclusion of the Pooja. A large quantity of camphor is placed in a plate or lampstand, lit. and moved before Sri Sathya Sai Bhagavan in a clockwise direction at least three times.
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